FROM  THE  LIBRARY   OF 
REV.    LOUIS    FITZGERALD    BENSON,   D.  D. 

BEQUEATHED    BY   HIM  TO 

THE   LIBRARY  OF 

PRINCETON   THEOLOGICAL   SEMINARY 


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VOLUME  II 


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and  Fifty  Copies  have  been  Printed  for  Sale. 

No.   sf£. 

November,  /goo. 


Digitized  by  the  Internet  Archive 

in  2012  with  funding  from 

Princeton  Theological  Seminary  Library 


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THE 


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A   CRITICAL  AND   LEGENDARY   HISTORY 

OF   THE 

<£p0rafa  Ctoiefov 

AND    THE 

©unftere 

BY  S/ 

JULIUS   FRIEDRICH   SACHSE 


*** 


PHILADELPHIA: 

PRINTED  FOR  THE  AUTHOR 

MDCCCC 


COPYRIGHT,    1900, 

By  JULIUS  F.  SACHSE, 

AEL   RIGHTS   RESERVED. 


Printed  bv  P.  C.  Stockhausrn.  53-55  N.  -th  St.,  Philadelphia. 


CONTENTS. 


CHAPTER   I. 

CHRISTOPHER  SAUER  AND   HIS  GERMAN  BIBLE. 

Christopher  Sauer,  his  Versatility.  Corresponds  with  Rev. 
Franke.  A  Great  Charity.  Canstein  Bible  House.  A 
Public  Benefactor.  Imports  Bibles.  Plans  for  an  Ameri- 
can Edition.  Eliot's  Indian  Bible.  German  Prospectus. 
Advertisements.  Type  Obtained.  Berleburg  Bible.  Motto 
of  Germantovvn  Printing  Office.  Sauer  as  Proofreader. 
Early  History.  Alleged  Baptism.  Makes  Printer's  Ink. 
Pastor  vs.  Printer.  Newlanders.  Pennsylvania  Journal. 
Completion  of  Bible.  Title  and  Collation.  Revised  Title. 
Preface.  The  Fourth  of  Esdras.  Opposition  of  Clergy  to 
Bible.  Appendix.  First  Type  Cast  in  America.  Franklin 
and  Sauer.  Samuel  Eckerlin.  Interpolation  in  Book  of 
Job.  Piscator  vs.  Luther.  Rev.  Caspar  Schnorr.  Bibles 
Sent  to  Germany.  Presentation  Copies.  Ehrenfried 
Luther.  Publishes  New  Testament.  Preface.  Christo- 
pher, Jr.,  Publishes  Second  and  Third  Edition.  .         .        1-68 


CHAPTER   II. 

MAG1STER  JOHANNES   HILDEBRAND. 

Writes  Pamphlet  Against  Moravians.  Eckerlin's  Apology. 
Moravians'  Missive.  Considerations  of  the  Mystics.  Dun- 
ker  Confession  of  Faith.     An  Interesting  Relic.         .        .      67-86 

CHAPTER   III. 

THE   GREAT  COMET  OF   1743. 

Description  by  Dr.  Witt.  Fear  and  Superstition.  The 
Comet  Book.  Calamities  Foreshadowed.  Christopher 
Sauer's  Account.  Astrological  Chart.  Disruption  of 
Babel 87-94 

CHAPTER   IV. 

THE   PILGRIMAGE  TO  NEW  ENGLAND. 

Strained  Relations  at  the  Kloster.  Selection  of  Pilgrims. 
In  the  Jersey  Pines.  Amwell.  Barnegat.  Rogerines  of  New 


vi  Contents. 

Jersey.  Henry  Lovell.  Arrival  in  Connnecticut.  Taken 
for  Jesuit  Priests  and  French  Spies.  Released.  Persever- 
ance of  Saints.  Singing  Quakers.  Curious  Legends. 
Healing  by  Prayer.  Visit  Rhode  Island.  Westerly  Church. 
Return  to  New  London.  Ebenezer  Bolles.  Journey  to 
Philadelphia.     Arrival  at  Ephrata.     Diary  of  Journey.       .     95-113 

CHAPTER  V. 

INDUSTRIAL  FEATURE  OF  THE  COMMUNITY. 

A  Great  Project.  Infant  Industries.  Purchase  of  Mill 
Seat.  Other  Industries.  Jesuiten-leder.  Development  of 
Resources.  Visitors'  Impressions.  Prior  and  Abbess. 
Mammon  vs.  Religion.  Destruction  of  the  Mills.  An  Im- 
promptu Fire  Department.  Vicissitudes  of  the  Old  Mill. 
At  the  Present  Day 114-127 

CHAPTER   VI. 

THE  MUSIC  OF  THE  CLOISTER. 

A  Unique  Feature.  The  Ephrata  Choir.  Seven-Part  An- 
them. Lobwasser's  Psalms.  Earliest  Music.  ^Eolian 
Harp  Harmonized.  Class  and  Choir  Singing.  Four-Part 
Music.  Ludwig  Blum.  Beissel  as  Capell  Meister.  Arbi- 
trary Rulings.  Five-Part  Chorals.  Antiphonal  Choirs. 
Rosen  Garten.  Turtel  Taube.  Muse  of  the  Kloster. 
Songs  of  the  Brotherhood.  Elementary  Score.  Wunder- 
spiel.  Preface  to  Turtel  Taube.  Masters  and  Lords. 
Beissel's  System  of  Harmony 12S-160 

CHAPTER   VII. 

THE  MYSTIC  OF  THE  COCALICO. 

Diverse  Opinions.  Fahnestock  Theory.  Views  of  Dr. 
Oswald  Siedensticker.  Beissel's  Theosophy.  Ego  and 
Non  Ego.  Gottfried  Arnold.  Sophistry  and  Speculation. 
Thomas  Bromley.  Acrelius  vs.  Jaebez.  Jewish  and 
Christian  Law.  Mystical  Emblem.  Seeking  the  Philoso- 
pher's Stone.     Martin  the  High  Philosopher.      .        .        .  161-175 

CHAPTER   VIII. 

THE  RULE  OF  THE  SISTERHOOD. 

Seal  of  the  Sisterhood.  Unique  Manuscript.  Inception. 
Demand  for  Discipline.     Peculiar  Divisions  of  the  Day. 


Contents.  vii 

Daily  Routine.  Classes.  Rule  of  the  Habit.  Clothing. 
Hood.  Couch  and  Pillow.  Hours  for  Sleeping  and  Work- 
ing. Plan  of  Saron.  Duties  of  Overseers.  Locking  of 
the  Door.     Discipline.     Employment.     Last  Industry.    .     176-206 

CHAPTER   IX. 

THE   ECKERLINS. 

Sketch  of.  Michael  Eckerlin.  Councellor  at  Strasburg. 
Chorea  Machabaorum.  At  Schwarzenau.  Family  comes 
to  Pennsylvania.  First  German  Newspaper  in  America. 
Ephrata.  Deposition  of  the  Prior.  Burning  of  Eckerlin 
Literature.  Intrigue  and  Counter  Intrigue.  Beissel's 
Warrant.  Agrippa's  Account.  Christopher  Sauer's  Com- 
ments   207-221 

CHAPTER   X. 

THE   EPHRATA   PRESS. 

Press  of  the  Brotherhood.  Jacob  Gass.  Relic  of  the  Colo- 
nial Period.  Kloster  Cartoons.  Description  of  Ephrata 
Press.  Earliest  Imprint.  Eckerlin  Broadsides.  Devo- 
tional Books.  Golden  Apples.  Irenici  Theodicai.  Sig- 
nificance of  Turtel  Taube.  Great  Martyr  Book.  Corres- 
pondence with  Holland.  Gospel  of  Nicodemus.  Water- 
marks.    Honor  to  the  Lutherans.        .  .        .        .  222-254 

CHAPTER   XL 

THE  NANTMEL  REVIVAL. 

Discipline  Unsettled.  Leaving  the  Kloster.  Renewal  of 
Covenant.  The  Eckerlin  Bell.  Jethro  as  Prior.  The  Mi- 
gration of  Sabbathkeepers.  French  Creek  in  Nantmel. 
English  Sabbatarians.  Curious  Certificate.  Israel  Sey- 
mour Marries  Ephrata  Sister.  Cunning  Frauds.  Career 
in  South  Carolina.     Broad  River  Church 255-265 

CHAPER    XII. 

THE  GIMSHEIM   REVIVAL. 

Epistles  to  the  Palatinate.  Opposition  of  the  Clergy. 
Death  of  the  Pastors.  Persecution.  Notable  Accessions. 
Lohman  and  Kimmel.  Indian  Incursions.  Beissel's 
Letter 266-273 


viii  Contents. 

CHAPTER    XIII. 

CONRAD  WEISER. 

Parentage  and  Birth.  Early  Career  in  America.  Baptis- 
mal Record  of  Children.  Joins  Beisselianer.  Brother 
Enoch.  Accepts  Worldly  Honors.  Justice  of  the  Peace. 
Resignation  from  Ephrata.  Differences  with  Beissel.  Legal 
Troubles.  Attempt  to  Kill  Him  and  Family.  Tulpehocken 
Confusion.  Removes  to  Reading.  His  Dedicatory  Poem. 
Deals  in  Halle  Medicines.  Letter  from  Prioress  Maria. 
Sister  Flavia.  Reconciliation  with  the  Sabbatarian  Mys- 
tics.    Brother  Theobald.     Death  and  Burial.      .        .        .  274-295 

CHAPTER   XIV. 

EDUCATIONAL  DEPARTMENTS. 

School  of  Kelpius  Community.  At  Ephrata.  Brother 
Obed.  Copying  Music.  Ornamental  Fracturschrifft.  Ink 
Used.  Script  Alphabet.  Higher  Mathematics.  Brother 
Benjamin's  Copy.  Ephrata  School  Books.  Ephrala  Reader. 
First  Sabbath-school.  Reward  Card.  Object  of  Sunday- 
school.     Sister  Petronella.  296-311 

CHAPTER   XV. 

THE  VISIT  OF   ISRAEL  ACRELIUS. 

Meets  Prior  Jaebez.  Shown  Buildings.  The  Saal.  Pecu- 
liar Arrangements.  Visits  Sister  House.  Music.  Evening 
Meal.  Vegetarian  Diet.  Portrait.  Martyr  Book.  Jonas 
Auren.  Sabbath  Service.  Beissel  as  a  Preacher.  De- 
scription of  Service.  Discussion  with  Jaebez.  Spirit  of  the 
Primitive  Church.  Talk  with  Friedsam.  Method  of 
Baptising 3I2-33° 

CHAPTER   XVI. 

IN  THE  VALLEYS  OF  VIRGINIA. 

A  Truism.  Migration  of  German  Settlers.  Elizabeth 
Gerber.  Michael  Wohlfarth.  Route  of  German  Evange- 
lists. Shenandoah  Valley.  Eckerlins  and  Alexander 
Mack  on  the  New  River.  Mahanaim.  Sauer's  Account  of 
the  Exodus.  Pathfinders.  Timotheus  Returns  to  Pennsyl- 
vania. Visit  of  Eckerlins  to  Ephrata.  Leave  Mahanaim. 
Trouble  at  Ephrata.  Point  No  Point.  Eckerlin's  Journey 
West  of  the  Alleghanies.    Jehune  and  Jotham  as  Trappers. 


Contents.  ix 

Heinrich  Sangmeister.  Hermits.  Ezekiel  and  Antonius. 
On  the  Shenandoah.  Laura.  Suspicion  of  Authorities. 
An  Official  Visit.  Dunker's  Bottom.  On  the  Cheat  River. 
Arrest  of  Jephune.  Indian  Attack.  Religious  Persecution. 
Capture  of  Onesimus  and  Jotham.  Transportation  and 
Death.  MSS.  Sermon.  Jephune's  Appeal  to  Franklin.  Set- 
tlers on  the  North  Fork.  Industries.  Indian  Incursions. 
Heinrich  Zinn.     Stovertown.     Tribute  to  German  Settlers.  331-359 

CHAPTER   XVII. 

SNOW   HILL. 

Location.  Church  of  the  Eagle.  George  Adam  Martin. 
Royal  Eagle  Spirit.  Beissel's  Visit.  Indian  Massacre. 
Enoch  Brown.  Hans  Schneeberger.  Peter  Lehman.  Life 
in  the  Kloster.  Andreas  Fahnestock.  Portrait.  Decline 
of  the  Nunnery 360-371 

CHAPTER   XVIII. 

EXORICISM   OF   FIRE. 

Kloster  Secure  from  Fire.  Mystic  Chart.  Various  Incan- 
tations. Shield  of  David.  "Levi  the  Jew."  Christian 
Feuer-Segen.  Pow-wowing  or  Fire  Blowing.  Personal 
Recollections.     Formula 372-380 

CHAPTER   XIX. 

FRIEDSAM  GOTTRECHT. 

Spiritual  Manifestation.  Elizabeth  Bohlerin.  Journey  to 
Ephrata.  A  Weird  Scene.  Catherina  Hummer.  Visits 
to  the  Solitary.  Beissel's  Physical  Failings.  Estrange- 
ment. Again  an  Orphan.  His  Vast  Influence  over  Men. 
Consecrates  a  Successor.  Last  Illness  and  an  Impressive 
Scene.  Dissolution.  Invitations  to  Funeral.  Burial.  A 
Lover  of  Peace.  Reconciliation  with  Matthai.  Peter 
Becker.  Christopher  Sauer.  Beissel's  so-called  Letter 
Book 381-400 

CHAPTER   XX. 
PRIOR  JAEBEZ. 

Elected  Fellow  of  American  Philosophical  Society.  In- 
vents Screw  Auger.  Latin  Letter  to  Edward  Shippen. 
Law  Library.     Letter   to  Julianna   Penn.      Reply.     Do- 


x  Contents. 

nations  to  Julianna  Library.  Lofty  Independence.  Jaebez 
Letter  to  Lehman.  Litigation.  Statement  of  Matters. 
Henry  Miller's  Appeal  to  Assembly.  The  Tripartite  Deed. 
Eckerlin  Petition.  Peter  Shoemaker's  Bequest.  Brother 
Amos' Will.  Brother  Gideon.  Decline  of  the  Community. 
Trials  during  the  Revolution.  Translates  Declaration  of 
Independence.  Houses  Seized  for  Hospital  Purposes. 
The  Fatal  Year.  Requisitions.  The  Widman  Incident. 
His  Christian  Charity.  Letters  to  Antietam.  Franklin. 
Scheme  for  Floating  Firewood.     Poem 401-439 

CHAPTER   XXI. 

ISSUES  OF  THE  KLOSTER  PRESS. 

Theosophical  Epistles.  Opposition  of  Franklin.  Lancas- 
ter Gazette.  Samuel  Holland.  William  Dunlap.  Bunyan's 
Pilgrim's  Progress.  Roses  and  Lilies.  Tobias  Wagner. 
Brotherhood  Imprints.  Zeisiger.  Barba  on  Metals.  Bol- 
linger Genealogy.  Gospel  of  Nicodemus.  Wunderspiel. 
Barton's  Prayer-book.  An  Ephrata  Almanac.  D elides  Eph- 
ratenses.  Parthenopolis.  Continental  Currency.  Chroni- 
con  Ephratense.  English  Version.  Entire  New  Testa- 
ment. George  Adam  Martin.  Solomon  Meyer.  Johannes 
Bauman 440-484 

CHAPTER   XXII. 

THE  EPHRATA  REGISTER. 

Names  of  such  as  in  the  Lord  fell  Asleep 485-517 

APPENDIX. 

(a)  Scale  of  the  Ephrata  Music. 51^-519 

(b)  Records  of  the  Snow  Hill  Community.  Baptisms  by 
Andrew  Fahnestock.     Burial  Register 520-522 


LIST  OF  PLATES. 


(Negatives  and  Reproductions  by  Julius  F.  Sachse.) 


Frontispiece 

Germantown  Road  opposite  Queen  Lane 

Hand  Mold  and  Matrix     .... 

Sauer  Bible  in  Royal  Library  at  Stuttgart 

Within  the  Kloster  Grounds 

New  London  at  Close  of  XVIII  Century 

Tablet  in  Brotherhood  Mill  . 

Jacob  Boehme        

Gottfried  Arnold 

A  Community  Room  in  Saron    . 
"Sampler"  by  Sister  Petronella  . 
Philadelphische  Zeitung  (fac-simile)     . 
Ephrata  Printing  Press     .... 
Eckerlin  Broadside  (1745) 
The  Abgarus  Portrait  of  Christ   . 

The  Eckerlin  Bell 

Conrad  Weiser  and  Wife 
Invoice  for  Halle  Remedies    . 
Title-page  of  Christian  A,  B,  C 
Instructing  the  Youth      .... 
Dunker  Baptismal  Certificate 
Views  in  the  Valley  of  Virginia  . 
Glimpses  of  Snow  Hill  Nunnery     . 
Snow  Hill  Chpael  and  Kitchen 
Group  of  Pennsylvania  Sectarians 
The  Ephrata  Kloster  in  the  Year 
The  Old  God's  Acre  at  Ephrata 
Burial  Plot  on  Weiser  Farm  . 


1900 


'facing  page    16 

46 

60 

80 

104 

126 

161 

167 

192 

204 

214 

227 

233 
252 

257 
276 
290 
300 
310 
320 
356 
362 
37o 
400 
438 
485 
497 


XI 


FAC-SIMILE  OF 
TITLE-PAGES  AND  MANUSCRIPTS. 


Eliot's  Indian  Bible.     1663 8 

Sauer's  Prospectus.     1740 10 

Berleburg  Bible.     1726. 17 

Weyrauchs  Hiigel.     1739 19 

Sauer  Catechism.     1744 20 

Halle  Doctor  Book.     1729 20 

Sauer  Announcement  of  Bible.     1743. 31 

Sauer  Bible,  original  title.     1743 34 

Sauer  Bible,  revised  title.     1743. 35 

Sauer  Bible,  New  Testament  title.     1743 36 

Sauer  Bible,  Preface 38 

Sauer  Bible,  Appendix. 43 

Geistliches  Magazine,  Vol.  II,  No.  12.     1773 46 

Sauer.     Franklin's  Invoice.     1743 48 

Sauer  Bible.     (Ehrenfried  Luther's  Dedicatory).     1745.      .        .        .60 

Sauer  New  Testament,  title.     1745 64 

Sauer  New  Testament,  preface -        .     65 

Mistisches  Zeugniss.     1743 72 

Ein  Kurtzer  Bericht.     1743 73 

Schrifftmassiges  Zeugniss.     1743. 75 

Unpartheyisches  Bedencken.     1743 76 

Schreiben  der  Herrnhutischen  Gemeine 77 

Wohlgegriindetes  Bedencken.     1747 79 

Hochmann's  Glaubens-Bekenntniss.     1743. 80 

Sauer — bill  rendered  Doehling 85 

The  Comet  Book.     Ephrata,  1745 89 

Gott  Ein  Hersher  aller  Heyden.     Music,  original 130 

Gott  Ein  Hersher  aller  Heyden.     Music,  transposed.  .        .        .  131 

Music,  earliest  Ephrata  MSS 133 

Zionitischer  Rosen  Garten,  title.     Ephrata,  1754 142 

Turtle  Taube,  title.     Ephrata,  1747 143 

Paradesisches  Wunderspiel.     Ephrata,  1754 150 

Music,  "Gedencke  Herr  an  David."    6  part 156 

Arnold's  Observations  MSS. 167 

Sabbath  of  Rest.     Sauer,  1759 168 

xii 


Facsimile  of  Title-pages  and  Manuscripts.        xiii 


Rosicrucian  Emblem.     Martin. 

Philosopher's  Stone  (Sendivog) 

Ephrata  Sisterhood,  Chronicon.     1745. 

A  Spiritual  Virgin. 

Abgenothigter  Historischer  Bericht,  Strasburg.     1706 
Dance  of  Death.     Ephrata,  1745. 
Philadelphische  Zeitung,  fac-simile.     Franklin,  1732. 
Zionitische  Saule.   ....... 

Haus  Segen.  ........ 

Richtschnur  u.  Regel.     Ephrata,  1745. 

Emsthaffte  Christen-Pflicht      Ephrata,  1745. 

Andencken  Einiger  heiligen  Martyrer.     Ephrata,  1745 

Guldene  Aepffel  in  Silbern  Schalen.     Ephrata,  1745. 

Giildene  Aepffel  Subtitles.     Ephrata,  1745. 

Wolrichende  Narde.     Ephrata,  1745.    . 

Wolrichende  Narde,  sub-title.     Ephrata,  1745. 

Hohe  Zeugniisse.     Ephrata,   1745. 

Hohe  Zeugniisse,  sub-title.     Ephrata,  1745. 

Der  Blutige  Schau-platz.     Ephrata,  1748. 

Der  Blutige  Schau-platz.     Part  If.     Ephrata,  1748 

Die  Beschreibung  des  Evangelium's  Nicodemi.     Ephrata 

Headings  of  Hymns.     Ephrata,  1750. 

Des  Christen  A,  B,  C.     Ephrata,  1750. 

Weiser's  Letter  of  Resignation.     1743. 

Prioress  Maria's  Letter  to  Weiser.     1759. 

Sister  Flavia's  Letter  to  Weiser.    1759. 

Mystical  Tulip.     Ephrata.     . 

Ornate  Fractur  Letter  "O." 

Plain  Fractur  Letter  "  G."     . 

Script  Alphabet.     Ephrata  MSS.,  1750. 

Examples  of  Higher  Mathematics. 

Schul-Biichlein.     Ephrata,  1786.    . 

Page  of  Gothic  Letters.     Ephrata,  1750. 

Page  of  Gothic  Alphabet.     Ephrata,  1750. 

Ephrata  Pen  and  Type  Work.     Ephrata,  1754. 

Page  of  Eckerlin  Sermon.     Dunker's  Bottom,  1756. 

Eckerlin,  Letter  to  Franklin. 

Jaebez  to  Edw.  Shippen. 

Jaebez  to  Antietam. 

Theosophische  Lectionen.     1752. 

Neuer  Nachklang — Turtle  Taube. 

Lancaster  Gazette.     1752. 

Bond  to  Franklin.     1753. 

Agreement — Holland  and  Franklin. 

John  Bunyan,  Vols.  I  and  II.     1754. 


1748 


174 
173 
179 
190 
208 
210 
214 
229 
230 
232 
233 
233 
235 
237 
239 
240 
241 
242 

245 
246 

251 
253 
273 
286 
291 
292 
298 
300 
301 
303 
304 
306 
310 
311 
316 
352 
355 
404 

433 
441 
441 
442 
444 
445 
448 


xiv         Facsimile  of  Title-pages  and  Manuscripts. 


Nachklang — Turtel  Taube.     1755 

Rosen  and  Lilien.     1756. 

Tobias  Wagner,  Abschieds  Rede.     1759. 

Abgeforderte  Relation.     1761. 

Neue  Turtel  Taube.     1762.    . 

Wudrian's  Creutz  Schule.     1762 

Observations  on  Negroes.     1763. 

Untericht  von  Metallen.     1763. 

Bollinger  Genealogy.     1763. 

Historia  des  Apostolischen  Kampffs.     Ephrata,  1764. 

Des  Jiingers  Nicodemi  Evangelium.     Ephrata,  1764. 

Letter  from  Batista  Angeloni.     Ephrata. 

Paradisisches  Wunderspiel.     Ephrata,  1766. 

Family  Prayer-Book,  Barton.     Ephrata,  1767. 

Christliches  Gemiiths-Gesprach.     Ephrata,  1769 

Christliches  Gemiiths-Gesprach.     Ephrata,  1770 

Ernsthaffte  Christen-Pflicht.     Ephrata,  1770. 

Delicias  Ephratenses,  Pars  I.     1745-74. 

Delicise  Ephratenses,  Pars  II.     1745-73. 

Erster  Einjang  und  Gebat.     1754. 

Inwendige  Glaubens  u.  Liebes-Uebung.     1775. 

Continental  Currency.     1777-78.  . 

Chronicon  Ephratense.     1786. 

Etlich  Anmerkungen.     1786. 

Merkwtirdige  Indianer-Predigt.     1786. 

Das  Ganz  Neue  Testament.     1787. 

Apologie  by  Theophilum.     1788. 

Gottliche  Wunderschrift.     1789. 

Merkwurdige  Geschichte.     1790. 

Der  Bussfertige  Beicht-Vater.     1791. 

Christliche  Bibliothek.     1792. 

William  Dunlap  to  Benjamin  Franklin,  Dr 

Gesprach  Betreffend  des  Sabbaths.     1800. 

Memorial  to  Brother  Amos. 

Erklarung  der  Constitution.     Peter  Lehman,  1816 


469. 


449 
449 
45o 
451 
45i 
453 
454 
455 
458 
459 
460 
460 
461 
462 

463 
464 
464 
465 
465 
466 
467 
470 
47i 
474 
474 
475 
476 

477 
478 

479 
479 
480 
484 
5°7 
5i9 


ILLUSTRATIONS. 


Headpiece,  "  Faith "  ...  i 
Symbol  of  Francke  Institution  i 
Autograph,  Christopher  Sauer  i 
Autograph,     August    Herman 

Francke      2 

Francke  Institution     .     .     . 
Von  Canstein,  portrait    .     . 
Autograph,  J.  Caspar  Stover 
Advertisement,  Sauer's,  1742 
Arms,  Dr.  Ehrenfried  Luther 
Autograph,    Christoph    Sauer 

(German) 21 

Initial,  Script 23 

Muhlenberg,  Rev.,  portrait 
Initial,  Script  "  A  "  .  .  . 
Seal,  Am.  Philos.  Society  . 
Advertisement,  Sauer  .  . 
Interpolation,  Book  of  Job  . 
Advertisement,      "Queen 

Hungary" 

Autograph,  Christopher  Sauer 

(2) 

Autograph,  Catharina  Sauer  . 
Dunker  Church  and  Parsonage 
Headpiece,  Conestoga  Wagon 
Sauer   House  on  Main  Street 

(1859) 

Headpiece,  Comet  1743  . 
Astronomical  Chart    .     . 
Solar  Eclipse,  "  Ephrata  " 
Initial,  Gothic  "  W  " 
Astrological     Chart,     Ephrata 

MSS 

Kloster  Tailpiece   . 
Headpiece,  Pilgrims 
Seal,  Connecticut   . 
Initial,  Gothic  "  I  " 


of 


25 

40 

47 
49 
5i 

58 

67 
67 
68 
69 

86 

87 
87 
88 

9i 

92 
94 
95 
95 
99 


PAGE 

Initial,  Gothic  "  F"  ....  103 
Hempstead  House,  New  Lon- 
don     104 

Rogerine    Meeting    House    at 

Groton 106 

Hopkinton  (Westerly)  Meeting 

House 109 

Initial,  Script  "F"  .  .  .  .111 
Oid  Town  Mill,  New  London  .  113 

Headpiece 114 

Ephrata  Symbol 114 

High  Priest 119 

Beissel,  Jaebez  and  Onesimus  .  123 
Tailpiece,  Ephrata  .  .  .  .127 
Headpiece,   "Music"      .     .     .   128 

Vignette,  Ephrata 128 

Music,  two-part,  Ephrata  .  .  134 
Music,  Wunderbarer  Konig  .  136 
Music,  Gott  wir  Kommen  dir, 

four-part 140 

Music,  Gott  wir  Kommen  dir, 

Anthem 141 

Music,  Wie  ist  doch  der  Herr, 

five-part 146 

Music,  Wie  ist  doch  der  Herr, 

transposed 147 

Music,  Elementary  Score  .  .  148 
Initial,  Gothic  "  W  "  .     .     .     .152 

Tailpiece,  Music 160 

Headpiece,  Mystic 161 

Vignette 161 

Portrait,  Dr.  William  M.  Fahn- 

estock 162 

Emblem,  Ephrata 175 

Verlobungschein  of  Sisterhood  176 
Vignette,  Ephrata  Sister  .  .  .  176 
Seal  of  Sisterhood 177 


XVI 


Illustrations. 


PAGE 

Hood  Worn  by  Sisterhood  .  .192 
Floor  Plan  of  Sister  House  .  .  195 
Floor  Plan  of  Sister  House  .     .   199 

Beissel  and  Sisters 200 

Embroidery  Pattern    ....   204 

Quilting  Designs,  Ephrata  .     .  206 
Headpiece     ........  207 

Vignette,  Astrologer  ....  207 

Strasburg,  Arms  of     ...     .  209 

Tailpiece 221 

Headpiece 222 

Arms,  Printers'  Guild     .     .     .  222 

Kloster  Cartoon 223 

Cartoon,  Printing 226 

Cartoon,  Bookbinding  .  .  .  226 
Watermark,  Zionitic  ....  236 
Watermark,   Ephrata ....   252 

Headpiece 255 

Glogau,  Arms  of 255 

Initial,  Script  "  I  " 257 

Initial,  Gothic  "  A"  ....  259 
Tailpiece,  "Pilgrim".     .     .     .  265 

Headpiece,  floral 266 

Krefeld,  Arms  of 266 

Initial,  Gothic  "C"     .     .     .     .268 

Headpiece 274 

Initial,  Ornate  Fractur  "A"   .  274 
Halle  Display  Placard     .     .     .  594 
Weiser's    "Wigwam,"    Read- 
ing      295 

Headpiece 296 

Initial,  Ornate  Fractur  .  .  .  296 
Initial,  Gothic  "  W  "  .  .  .  .  308 
Sabbath-school  Reward  Card  .  309 

Headpiece 312 

Sweden,  Arms  of 312 

Pulpit  of  Old  Brother  Saal  .  .314 
Portrait  of  Israel  Acrelius  .  .319 
Autograph  of  Israel  Acrelius  .  319 


PAGE 

Mason  &  Dixon's  Survey     .     .  331 

Arms  of  Virginia 331 

German   Dunkers   on  Way  to 

Virginia 333 

Boundary  Stone  (Penna.)     .     .  335 

Boundary  Stone  (Maryland)     .  342 

Indian  Attack 388 

Jephune  and  Jotham  as  Trap- 
pers    343 

On  the  Warpath 351 

Domestic  Pottery 356 

Trials  of  German  Pioneers  .     .  357 

Gourd  Dipper 358 

Flower  Pot  (domestic)    .     .     .  359 

Mason  &  Dixon's  Survey    .     .  360 

Ephrata  Emblem 360 

Ancient  Lantern 367 

Andreas  Fahnestock,  portrait .  370 

Headpiece,  Sorcerer  ....  372 

Vignette,  Astrological     .     .     .  372 

Feuer-Zettel,  Zionitic.          .     .  374 

Seal  of  David 375 

Ephrata,  Tailpiece 380 

Headpiece,  Ephrata    ....  381 

Vignette,  Pilgrim 381 

Invitation  to  Beissel's  Funeral .  391 

Headpiece,  Snow  Hill     .     .     .  401 

Vignette,  Jaebez's  Cabin    .     .  401 

Initial  Script 421 

Initial  Script 432 

Old  Johnson  House    ....  439 

Headpiece,  Deliciae  Ephrata   .  440 

Hamilton  Arms 440 

Watermark,  C.  B 446 

Barba,  Plate 456 

Endorsement  of  Alex.  Mack    .  472 

Tailpiece 484 

Headpiece 485 

Votiv,  Sister  Hanna   ....  489 


CHAPTER  I. 

CHRISTOPHER   SAUER   AND    HIS   GERMAN    BIBLE. 


£ 


'hristopher  Sauer, 
after  he  became  gradu- 
ally established  in  Ger- 
mantown  as  a  clockmaker 
and  printer,  according  to 
the  custom  of  those  days, 
dealt  in  books,  writing  ma- 
terials, stationery,  German 
household  remedies  and 
other  commodities.1  He  also 
received  consignments  from 
Germany,  consisting  of 
symbol  of  the  francke  institution,  books,  chiefly  devotional 
and  scientific  ;  the  former  came  from  both  orthodox  and 
separatist  sources,  as  the  Germantown  printer  still  carried 
on  a  correspondence  with  both  parties  in  the  Fatherland. 
In  a  previous  chapter2  it  was  shown  how  Sauer,  shortly 
after  his  return  from  Lan- 
caster  county,  opened  com-  /J//?// 
munication  with  institutions  /  /"y  j  / 
and  dignitaries  in  Germany     ^— '  *— '  C-^ 


2  The   German  Sectarians  of  Pennsylvania. 

and  London.3  The  chief  among  the  former  was  the  insti- 
tution established  by  Rev.   August   Herman   Fraucke  at 

Halle,  in  Saxony,  and  it  appears  that  Sauer  became  a  kind 
of  a  local  agent  for  the  distribution  of  its  output,  both 
literary  and  remedial. 

Connected  with  the  Halle  Orphanage,4  as  the  Francke 
institution  is  usually  called,  which  was  then  the  chief  seat 
of  Lutheran  Pietism,  were  a  number  of  separate  depart- 


1  A  reference  to  the  advertisements  in  Pennsylvania  Gazette  will  show 
that  Benjamin  Franklin  was  even  a  more  extensive  general  trader  than 
Christopher  Sauer. 

2  The  Weyrauchs  Hiigel,  vol.  i,  chap,  xxii,  pp.  312-328,  German  Sec- 
tarians, 1 708-1 742. 

3  Lutheran  Church  Review,  vol.  xvii,  pp.  448,  524. 

4  This  noteworthy  institution  is  usually  known  as  the  Hallische  Weisen- 
haus,  or  Orphange  in  Halle  a.  S.  in  Saxony.  Established  as  an  orphanage 
by  Rev.  August  Herman  Francke,  1698,  in  Glaucha,  what  was  then 
a  suburb  of  Halle.  It  rapidly  rose  from  a  small  beginning  until  it 
became  the  largest  charitable  institution  in  Continental  Europe,  com- 
bining with  its  various  charitable  features  numerous  educational  and  in- 
dustrial departments.  It  became  known  officially  as  Die  Frankischen 
Stiftungen  in  Halle  (The  Francke  Institution  at  Halle).  It  is  still  an 
active  institution  with  over  twenty  special  departments:  (1)  the  Orphan- 
age ;  (2)  Royal  Paedagogium  ;  (3)  Latin  High  School ;  (4)  Real  School ; 
(5)  Dormitories  for  the  two  latter  ;  (6)  Girls'  High  School ;  (7)  Graded 
School  for  Boys  ;  (S)  Graded  School  for  Girls  ;  (9)  Public  School  for  Boys  ; 
(10)  Public  School  for  Girls;  (11)  Administration;  (12)  Department  of 
Building  ;  (13)  Hospital  and  Infirmary  ;  (14)  Book  Store  and  Printing  De- 
partment ;  (15)  Apothecary  and  Proprietary  Medicines  ;  (16)  Canstein 
Bible  Concern;  (17)  East  India  Missions;  (18)  Institution  for  Women; 
(19)  A  Public  Library  ;  (20)  A  Museum  of  Art  and  Natural  History. 
This  whole  institution,  with  its  various  industries  and  departments,  is 
surrounded  by  a  high  wall.  A  late  census  showed  a  population  of  6S7 
employees  and  attachees  resident  within  its  walls. 


A   Great  Charity. 


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4  The  German  Sectarians  of  Pennsylvania. 

ments,  such  as  an  apothecary,  a  laboratory  {inedicamcnlcn- 
expeditiori)  for  compounding  upon  a  large  scale  certain 
proprietary  medicines,  of  which  they  alone  held  the  for- 
mulae;5 a  printing-office  and  bindery,  where  were  printed 
and  published  religious  literature  and  advertising  matter 
for  the  medicines.6 

By  far  the  most  important  branch  of  the  Francke  institu- 
tion, however,  so  far  as  we  are  concerned,  was  the  separate 
printing  establishment  known  as  the  Cansteinsche  Bibel 
Anstalt  (Canstein  Bible  Institution),  established  in  1710  by 
Carl  Hildebrand,  Freiherr  von  Canstein,7  for  the  purpose 


5  This  department  dates  from  the  latter  years  of  the  seventeenth  cen- 
tury (vide  German  Pietists,  p.  57).  The  sale  of  the  two  preparations — 
Essentia  amara  and  Essentia  dulcis — soon  reached  large  proportions  and 
became  one  of  the  chief  sources  of  income  of  the  Francke  institutions. 
The  latter  preparation  was  the  so-called  tincture  of  gold,  the  wholesale 
price  of  which  was  no  less  than  £j.  9s.  2d.  per  ounce. 

6  The  printed  matter  used  by  the  Halle  institution  to  advertise  their 
remedies  from  the  very  beginning  surpassed  any  similar  ventures.  Beside 
the  special  leaflets  which  accompanied  the  remedies,  a  book  of  544  pages 
was  printed  as  early  as  1705,  which  contained  a  Selectu  Mcdicamcntornm 
for  the  various  family,  travelling  or  commercial  assortments  put  up  and 
sold  by  the  institution.  This  was  followed  by  a  compendium  published 
in  Latin  in  1720.  Shortly  afterwards  it  was  rendered  into  German  and 
then  translated  and  printed  in  every  tongue  of  Europe.  It  is  doubtful 
whether  even  at  the  present  day  any  modern  patent  medicine  concern 
ever  embarked  in  so  extensive  and  thorough  an  advertising  scheme. 

7  Carl  Hildebrand,  Freiherr  von  Canstein,  was  a  Westphalia  nobleman, 
born  August  4,  1667  ;  died  August  19,  1719.  He  studied  law  at  Frankfort 
a.  O.,  and  then  served  as  a  volunteer  in  Flanders.  At  Brussels  he  was 
taken  sick,  and  in  the  "  face  of  death"  made  a  vow  "  If  God  should  spare 
him  he  would  devote  his  life  to  His  service."  After  his  recovery  he 
studied  theology  and  conceived  the  plan  for  issuing  cheap  editions  of  the 
New  Testament  and  the  Bible,  so  as  to  place  God's  Word  within  the  hands 
of  the  poor  and  needy.  The  first  edition  of  five  thousand  New  Testa- 
ments was  issued  in  1712  at  a  nominal  price.  This  was  quickly  followed 
by  an  edition  of  the  Bible.  From  May,  1712,  to  December,  1800,  there 
were  printed  and  distributed  about  three  million  copies  of  the  Holy  Writ. 
Of  the  quarto  Bible  there  were  five  editions  ;  octavo  (large),  one  hundred 
and  five  editions  ;  octavo  (small),  ten  editions  ;  duodecimo,  two  hundred 
and  twenty-four  editions.  This  was  independent  of  the  versions  in 
Bohemian  and  Polish. 


A  Public  Benefactor. 


CARL  HILDEBRAND,  FREIHERR  VON  CANSTEIN. 

B.  AUGUST  4,   1667;    D.  AUGUST  19,   1719. 
FOUNDER  OF  THE  HALLE   BIBLE   INSTITUTION. 


6  The  German  Sectarians  of  Pennsylvania. 

of  printing  and  distributing  upon  a  large  scale  Bibles  and 
Testaments  among  all  German-speaking  people  throughout 
the  world. 

Consignments  of  these  books  were  sent  to  America  at 
various  times  by  the  Halle  authorities,8  some  of  which 
reached  Germantown  and  were  distributed  by  Sauer,  ac- 
cording to  his  own  statements,  "  gratis  to  the  poor  and 
needy,  and  for  money  to  such  as  were  able  to  pay."  9 

Many  of  the  German  settlers  in  Pennsylvania,  owing  to 
the  peculiar  religious  conditions  existing  here,  and  who 
rejected  the  orthodox  faiths,  objected  to  the  Halle  Bibles, 
as  doubts  were  cast  by  the  Separatist  leaders  in  the  Father- 
land upon  these  versions,  they  even  questioning  the  correct- 
ness of  Luther's  translation. 

This  opposition  was  accentuated  with  the  completion, 
in  1726,  of  the  so-called  Berleburg  Bible,  which  differed 
greatly  from  the  standard  version,  and  while  it  was  received 
as  the  true  scripture  by  all  Separatists  and  non-orthodox 
sects,  was  in  turn  frowned  upon  by  the  regular  clergy  and 
civil  authorities  of  the  Fatherland. 

Christopher  Sauer,  as  is  shown  by  his  advertisements, 
dealt  in  both  of  these  versions,10  and  no  doubt  did  a  fair 
business  in  this  line.  It  was  not  long,  however,  before  a 
change  came  upon  the  scene,  caused  by  the  arrival  of  con- 
signments sent  from  both  Halle  and  Amsterdam  direct 
to  the  congregations  in  Pennsylvania,  in  response  to  the 
repeated  appeals  from  the  Lutheran  and  Reformed  congre- 
gations.11 

This  was  quickly  followed  by  the  arrival  of  regular 
accredited  pastors  from  Germany,  who  also  brought  many 
Bibles,  and  took  the  exclusive  charge  of  the  distribution 


8  Weisiger  papers,  Hallische  Nachrichten,  new  edition,  pp.  50-70. 

9  Vide  Sauer 's  prospectus. 

10  Pennsylvanische  Berichte,  liii  Stiick,  December  16,  1744. 

11  Genesis  of  the  Lutheran  Church  in  Pennsylvania,  by  J.   F.  Sachse, 
Lutheran  Review,  vol.  xvii,  435  et  seq. 


Plans  for  Publication.  J 

of  the  Canstein  and  Amsterdam  Bible  editions.  These 
facts,  together  with  the  high  price  of  the  Berlebnrg  edition, 
which  was  four  volumes  folio,  and,  according  to  Sauer's 
price-list,  sold  at  ^4.  15.  o.,12  seriously  interfered  with  the 
Germantown  book-seller,  who  found  his  business  injured. 
But,  worse  than  all,  there  was  no  medium-priced  Bible  to  be 
had  for  the  use  of  the  non-sectarians,  while  the  Lutherans 
and  Reformed  were  supplied  directly  by  their  pastors.  To 
this  must  be  added  the  fact  that  many  of  the  German  Bibles 
were  printed  in  small  type,  illegible  to  the  older  persons, 
whose  eyes  were  more  or  less  dimmed  by  age  or  other  in- 
firmities, and  spectacles  as  yet  were  almost  unknown  among 
the  working  classes. 

Such  was  the  situation  which  induced  Sauer  and  his 
associates  to  consider  the  necessity  and  advisability  of 
getting  out  an  American  edition  of  the  Holy  Writ, — one 
which  should  not  only  prove  acceptable  to  all  religious 
factions,  but  be  of  such  size  and  clearness  of  type  that  it 
could  be  read  easily  by  the  older  people,  and  at  the  same 
time  be  within  the  limit  of  their  means. 

The  plans  for  the  publication  of  an  American  Bible  in 
the  German  tongue  were  undoubtedly  consummated  at  Ger- 
mantown during  the  printing  of  the  Weyrauchs  Hiigcl,  at 
a  time  when  Peter  Miller,  Conrad  Weiser,  with  two  of  the 
Eckerlins  and  others,  from  Ephrata,  were  all  intimately 
associated  with  Christopher  Sauer,  and  who  were  then 
supervising  the  ptiblication  of  that  hymn-book,  if  in  fact 
they  did  not  perform  most  of  the  manual  labor  connected 
therewith. 

The  statement  has  been  repeatedly  made  in  print  that 
the  Sauer  Bible  of  1743  was  the  first  edition  of  the  Holy 
Writ  to  be  printed  in  America.  This  is  correct  so  far  as 
any  European  tongue  is  concerned,  but  an  error  as  to  the 
general  statement,  because  a  version  in  the  Indian  tongue 


12  Foot-note  10. 


The  German  Sectarians  of  Pennsylvania. 


SI  WUNNEETUPAKATAMWB 

|  UP-B1BLUM    GOD  | 

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S     WUSKU  TESTAMENT,     g 


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as  so» 

S  IS 

Fac-simile  (reduced)  of  the  Indian  Title-page  of  Eliot's  whole 
Bible  of  1663. 


First  Public  Notice.  9 

was  published  and  printed  in  Boston  in  1663,13  fully  eighty 
years  before  the  Germantown  Bible. 

A  fac-simile  of  the  Indian  title-page  of  Eliot's  Bible  is 
shown  upon  the  opposite  page.    The  English  title  reads  : — 

The  I  Holy  Bible  \  containing  the  \  Old  Testament  \  and 
the  New  \  Translated  into  the  \  Indian  Language  \  and  | 
Ordered  to  be  printed  by  the  Commissioners  of  the  United 
Colonies  \  in  New-England,  \  At  the  Charge,  and  with  the 
Consent  of  the  |  Corporation  in  England  |  For  the  Propaga- 
tion of  the  Gospel  amongst  the  Indians  |  in  New-England. 
I  Cambridge  :  Printed  by  Samuel  Green  and  Marmaduke 
Johnson.  \  MDCLXIII. 

From  the  above  it  will  be  seen  that  this  was  not  an 
individual  venture,  but  done  by  order  of  the  Commissioners 
of  the  United  Colonies  of  New  England,  at  the  charge  and 
with  the  consent  of  the  authorities  in  England. 

The  first  public  notice,  so  far  as  known,  of  the  proposed 
German  version  by  Christopher  Sauer  came  in  the  shape 
of  a  prospectus  in  the  German  language.  This  was  issued 
as  a  broadside,  9  x/2  by  7  ^  inches.  It  was  printed  early  in 
1740,  and  upon  the  first  page  a  number  of  reasons  were 
given  which  induced  Sauer  to  enter  into  the  undertaking. 
These  were  followed  by  some  of  the  details  of  the  typog- 
raphy, the  terms  of  subscription,  price,  etc.  The  reverse 
was  intended  as  a  specimen  page  of  the  print,  commencing 
with  the  fifth  chapter  of  Matthew. 

This  prospectus  was  scattered  broadcast  among  the  Ger- 
man settlers  in  Pennsylvania,  being  circulated  chiefly  by 
the  teamsters,14  who  left  copies  at  the  various  houses  along 

13  For  an  exhaustive  account  of  the  Eliot  Bible  see  "Bibliography  of  the 
Algonquian  Languages,  by  James  C.  Pilling,  Washington,  D.  C,  1891. 

"The  teamsters  were  of  two  kinds:  the  "regulars"  who  followed 
teaming  regularly  all  the  year  round,  and  the  "  militia,"  as  the  farmers 
were  designated  who  drove  a  team  when  their  farm  work  was  done,  and 
then  only  made  short  and  occasional  trips. 


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Prospectus  for  Publishing  an  American  Edition  of  the  German  Bible. 


Prospectus.  II 

their   routes.       This   interesting   prospectus,    a   fac-simile 
whereof  is  shown  upon  the  opposite  page,  says : 

[Translation] . — "  It  is  partly  known  that  upon  sundry  occa- 
sions, Bibles,  New  Testaments,  etc.,  were  sent  to  Germantown, 
which  went  gratis  to  the  needy,  and  were  partly  sold  ;  the 
money  being  distributed  among  the  poor.  This  was  done,  so 
far  as  it  might  go  ;  but  in  the  mean  time  it  was  found  that  it 
did  not  go  far.  Many  wanted  Bibles  and  Testaments,  who 
were  very  willing  to  pay  for  them,  if  the  same  were  only  to  be 
had.  Although  frequently  some  were  brought  from  Germany, 
so  high  a  price  was  often  set  upon  them,  that  many  were 
deterred  or  lacked  the  ability  to  pay  the  price. 

"It  has  also  been  observed  that  people  from  Germany  arrive 
here  in  the  greatest  poverty,  and  still  come,  who  have  not  even 
a  Bible,  as  they  were  not  able  to  get  one.  Many  are  imme- 
diately bound  out  to  service  with  English  people,  who  either 
have  no  Bible,  nor  read  one,  and  upon  the  contrary  have 
nought  but  their  work  to  talk  about,  to  say  nothing  of  what 
is  still  worse. 

' '  When  such  persons  become  settled  at  a  distance,  their 
beginning  is  usually  nothing  but  labor,  and  such  as  is  incident 
to  natural  corruption.  The  children  are  raised  even  so.  And 
as  in  Germany,  the  institutions  of  churches  and  schools  are 
ample  to  bring  the  letters  into  the  minds  of  both  young  and 
old  (although  the  true  fear  of  God  and  the  Christian  virtues 
are  seldom  touched  upon) ,  and  as  now  the  Bible  is  even  printed 
in  the  language  of  the  Turk  :  Yet  the  conditions  of  this  coun- 
try are  causing  (plainly  speaking)  by  some  means,  that  the 
ignorance  of  the  letters  with  many  seems  to  increase  in  time. 

"  Now,  as  we  have,  as  we  believe,  the  ability  to  partly  meet 
this  great  need,  so  we  will  willingly  contribute  our  share. 

' '  But  as  such  an  edition  of  the  Bible  requires  a  greater  out- 
lay than  we  have  the  ability  to  command,  it  has  been  deemed 
necessary  to  ask  for  advance  subscriptions,  or  to  say  plainly, 
that  every  one  who  may  desire  a  Bible,  is  to  send  in  his  name 
and  pay  half  a  crown.  This  is  necessary,  as,  firstly,  that  we 
may  know  a  little  how  many  we  may  hope  to  print. 


12  The  German  Sectarians  of  Pennsylvania. 

"  Secondly  :  That  we  may  have  some  assistance  towards  the 
publication,  as  the  paper  for  one  Bible  alone  amounts  to  seven 
shillings,  six  pence. 

' '  Thirdly  :  As  we  are  forced  to  borrow  something  towards 
the  publication,  we  want  to  be  sure  of  our  release.  And  lastly  : 
As  this  country  is  still  yet  so  new,  we  have  no  precedent 
before  us. 

"So  far  as  the  size  is  concerned,  we  are  willing  to  make  it 
a  large  Quarto,  that  is  of  the  length  and  width  of  this  sheet, 
and  of  such  type  as  the  present,  which  we  believe  will  be 
legible  to  old  people  as  well  as  young.  The  thickness  of  the 
book  will  be  about  a  hand  high.  We  are  willing  to  use  a  good 
paper  thereto.  So  far  as  the  price  is  concerned,  that  we  cannot 
say  definitely. 

' '  Firstly :  We  cannot  tell  yet  how  many  we  shall  print, 
because  a  small  edition  will  make  the  book  come  high,  and 
one  of  many  will  certainly  make  each  piece  cheaper. 

' '  Second  :  Because  divers  good  friends  of  truth  and  lovers  of 
the  divine  teachings,  out  of  love  to  God  and  their  needy  neigh- 
bour, have  already  contributed  something,  and  some  others  have 
offered  to  do  likewise, — partly  that  the  Bible  shall  be  given  at 
a  low  price,  partly  so  that  the  frugal  and  stingy  may  have  no 
excuse,  and  the  poor  could  not  complain.  Now  as  soon  as 
more  such  benefactors  are  found,  and  we  are  enabled  to  act, 
the  price  will  be  made  accordingly.  But  this  much  we  may 
say, — that  unbound,  none  will  be  more  than  fourteen  shillings, 
which  it  is  hoped  none  will  account  dear,  when  it  is  remembered 
that  printing  paper  in  this  country  is  at  least  four  times  as 
costly  as  in  Germany." 

Just  with  whom  the  Germantown  printer  consulted 
about  his  proposed  undertaking,  or  who  encouraged  him 
with  substantial  assistance  at  home  and  abroad,  is  unknown 
to  us.  What  share  Conrad  Weiser,  Peter  Miller,  the  Ecker- 
lins,  Johannes  Hildebrand  and  others  had  in  shaping  his 
determination  is  a  problem  which  we  cannot  solve.  It 
must  be  remembered,  that  this  was  at  a  period  of  great 
spiritual    activity   and    excitement   within   the    Province. 


Arrival  of  Orthodox   Clergy.  13 

The  arrival  of  Weiss,  and  later  of  Muhlenberg,  Zinzeu- 
dorf,  Whitefield,  Stoever  and  others  all  fell  within  the 
period  when  Sauer  was  engaged  upon  his  Bible-work,  and 
the  advent  of  these  men  threatened  the  non-orthodox  sects 


\A/*yr%-~ 


and  denominations.  Strange  as  it  appears  to  us  at  the 
present  day,  from  none  of  these  religious  leaders  could  this 
pioneer  printer  in  the  western  lands  expect  any  encourage- 
ment for  his  proposed  venture,  as  their  interest,  both  finan- 
cial and  personal,  lay  in  the  editions  of  the  Fatherland, 
which  they  knew  were  orthodox,  and  were  consigned  to,  or 
controlled  by  them. 

In  a  careful  survey  of  the  situation  we  may  safely  say 
that  Salter's  support  in  his  great  venture  for  printing  the 
first  German  Bible  in  America  was  chiefly  derived  from  the 
Separatist  sects,  such  as  the  Ephrata  Mystics,  the  Dunkers, 
the  Mennonites  and  others  who  renounced  allegiance  to  the 
Lutheran  and  Reformed  faiths,  and  the  successful  accom- 
plishment of  this  great  pioneer  edition  was  due  to  these 
people. 

As  the  scheme  progressed  and  commenced  to  take  a 
definite  shape,  Christopher  Sauer  inserted  an  announce- 
ment of  the  forthcoming  publication  in  his  Almanac  for 
1742,  by  which  his  proposal  for  printing  a  German  Bible 
was  brought  to  the  notice  of  almost  every  German  family, 
irrespective  of  faith  or  creed,  in  this  and  the  adjoining 
provinces. 

Unfortunately  the  writer  has  not  been  able  to  find  any 
perfect  copy  of  this  Almanac,  or  at  least  one  containing 
the  announcement.  The  only  positive  proof  we  have  of  it 
is  the  printer's  reference  to  it  in  his  issue  for  1744. 


14  The  German  Sectarians  of  Pemisylvania. 

This  was  followed  with  quaint  advertisements  in  Eng- 
lish, announcing  the  proposed  publication.  These  first 
appeared  in  Franklin's  Pennsylvania  Gazette  for  March 
31,  1742,  and  in  Bradford's  Weekly  Mercury  for  April  1, 
1742,  and  were  continued  in  several  subsequent  issues.  They 
were  dated  Germantown,  March  26,  1742,  and  set  forth  : 


Hereas  Numbers  of  the  Dutch  People 

ia  this  Province,  efpeclally  of  the  New  Comers,  are 
thro*  mere  Poverty  unable  to  furnifh  themfelves'  with  Bibles 
ill  their  own  Language,  at  the  advanced  Price  thofe  which  are 
brought  from  Germany  are  ufually  fold  at  here:  Therefore 
Gfirijtopher  Sauev  of  GermaritevM,  propbfefl  to  print  a  High- 
Dutch  Bible  in  large  Quarto,  and  in  a  Charailcr  that  njay  be 
eafily  read  even  by  old~Eyes.  And  fcveral  well-mpaning  People 
having  promifed  to  contribute  fomething  towards  the  Encou- 
ragement or  the  Work  in  general,  th3tthe  Books  may  be  af- 
forded cheaper  to  real  poor'Perfons  whether  Servants  or  others ; 
Notice  is  hereby  given,  that  the  faid  Work  (God  willing)  will 
be  begun  about  the  end  of  this  Inftant  Jpril;  and  that  fome  Judg- 
ment may  be  made  of  the  Quantity  neceffary  to  be  printed,  all 
Perfons  who  are  enclined  to  encourage  the  Work,  or  to  have 
one  or  more  of  the  faid  Bibles,  may  lubfcribe  before  that  Time 
with  the  abovefaid  Chriftepber  Sauer  in  Germantovm,  or  with 
jtoidnv  Bradford  in  Philadelphia.  2  s.  and  6  d.  is  to  be  paid  down 
towards  each  Bible  (tor  which  Receipts  will  be  given)  and  the 
Remainder  on  Delivery  of  the  Books,  which,  'tis  expeitcd, 
will  be  in  about  a  Twelvemonth.  If  no  Charitable  Contribu- 
tions towards  it  are  received,  the  Price  of  each  Bible  wiU  not 
excted  !4  Shillings,  and  it  (hall  be  as  much  lefs  as  thofe  Con- 
tributions will  enable- the  Printer  to  afford;  of  which-Conrn- 
butions  a  fair  Account  fhall  be  given  thePubhck. 
Gsrtnawsm,  March  26.  I741- 

[The  Advertisement  in  the  Pennsylvania  Gazette  was  the  same  as  above 
with  the  Name  of  Benjamin  Franklin  in  place  of  Andrew  Bradford. 

As  will  be  seen  from  these  advertisements,  fac-similes  of 
which  are  also  given,  both  Benjamin  Franklin  and  Andrew 
Bradford  were  virtually  Philadelphia  agents  for  the  new 
German  Bible.  Whether  either  of  them  exerted  themselves 
to  obtain  subscriptions,  or  to  what  extent,  is  an  unanswer- 
able question. 

We,  at  the  present  day,  can  form  but  a  slight  idea  of  the 


Dr.  Heinrich  Ehrenfried  Luther. 


15 


magnitude  of  this  venture  at  that  early  period.  Christopher 
Saner  personally  had  neither  the  training-,  experience  nor 
financial  means  to  ensure  a  successful  issue  of  so  great  an 
undertaking.  Then  he  was  also  confronted  by  the  Act  of 
Parliament,  which  vested  the  printing  of  the  Bible  in  Eng- 
land and  the  Colonies  in  certain  institutions,  such  as  the 
Universities  at  Oxford  and  Cambridge,  which,  together 
with  the  King's  printer,  enjoyed  the  monopoly  by  patent 
from  the  Crown,  Cum  Privilegio. 

If  any  prosecution  should  have  been  started  against  the 
Germautown  printer  it  would  have  meant  confiscation  and 
punishment.  So,  considering  all  of  the  surroundings,  we 
can  but  the  more  admire  his  courage  and  concern  for  the 
spiritual  needs  of  his  German  fellow-countrymen. 

Substantial  encouragement  was  received  in  response  to  the 

various  appeals  sent  out 
at  home  and  abroad ; 
these  came  either  in  the 
shape  of  advance  sub- 
scriptions or  donations, 
or  perhaps  both.  Con- 
sequently, engagements 
were  entered  into  by  the 
Germantown  parties, 
whereby  the  project 
took  a  tangible  shape. 
It  appears  that  a  suffi- 
cient quantity  of  print- 
ing material  and  type 
was  secured  from  a  type- 

Arms  of  Dr.  Heinrich  Ehrenfried  Luther,     foundrv  and  TJublishincr 

house  at  Frankfort-on-the-Mayn,  then  presided  over  by  Dr. 
Heinrich  Ehrenfried  Laither.  The  paper  was  obtained 
from  local  papermakers,  while  the  ink  was  a  home-made 
composition  of  Germantown    soot  {kienruss)  and   linseed 


1 6  The  German  Sectarians  of  Pennsylvania. 

oil  from  the  mills  of  the  Brotherhood  on  the  Cocalico. 
Thus  was  commenced,  early  in  the  year  1742,  the  printing 
of  the  Holy  Writ  in  an  European  tongue  in  America ;  a 
work  which  for  ages  to  come  will  redound  to  the  credit  of 
these  pious  German  settlers  in  Penn's  Province. 

No  extensive  plant,  no  large  establishment  with  proper 
resources  was  at  the  disposal  of  the  venturesome  publisher ; 
all  he  had  to  depend  upon  was  his  own  ingenuity  and  in- 
domitable will  and  courage,  together  with  the  assistance  of 
such  skilled  workmen  as  would  offer  their  services,  either 
con  amore  or  at  a  slight  remuneration.  Nor  was  there  any 
pecuniary  profit  in  sight,  even  if  the  venture  should  prove 
a  successful  one. 

Just  where  the  first  printing-shop  was  located  in  Ger- 
mantown  is  another  question,  difficult  of  solution  at  this 
late  day,  in  view  of  a  total  absence  bf  any  documentary 
evidence.  One  tradition  tells  us  that  it  was  over  a  stable, 
and  that  it  stood  back  from  the  main  street,  which  was 
really  the  whole  of  Germantown  ;  that  it  was  upon  the 
east  side  of  that  highway,  north  of  what  is  known  as  Dana- 
hower's  lane,  and  just  south  of  the  John  Wister  property, 
about  opposite  the  Indian  Queen  lane: 

This  oft-repeated  tradition  may  be  true,  as  it  corresponds 
with  John  Adam  Gruber's  land,  and  we  know  Sauer  lived 
upon  it.  At  the  same  time  there  is  positive  evidence  that 
the  Sauer  press  was  not  always  upon  this  ground,  nor  even 
upon  this  side  of  Main  street,  although  the  elder  Sauer 
bought  a  portion  of  the  Gruber  land  some  years  before 
his  death.15 

Certain  it  is,  however,  that  the  original  Dmckerey  was  a 
humble  shop,  with  surroundings  both  rude  and  comfortless. 
The  press  was  crude  and  home-made,  and  the  whole  primi- 
tive establishment  was  without  any  of  the  present  labor- 
saving  devices  which  constitute  a  modern  printing  office. 


15  German  Sectarians,  vol.  i,  p.  316. 


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Title-page  of  the  Berleburg  Version,— the  Sectarians'  Bible. 


18  The  German  Sectarians  of  Pennsylvania. 

Humble  as  was  this  pioneer  printing-shop  in  German- 
town,  scant  its  furnishings,  and  meagre  its  outfit,  yet,  ac- 
cording to  the  custom  of  the  Fatherland,  it  was  not  without 
a  motto  of  its  own,  and  it  was  a  characteristic  one  of  the 
people  who  were  instrumental  in  its  establishment.  This 
was  displayed  upon  the  walls,  printed  in  the  boldest  "Sabon" 
type  to  be  found  in  the  Sauer  font.16     It  read  : 

"  %i\v  ehre  (Sottee  unfc  fces  macbsten  Bestes." 

(TO  THE  GLORY  OF  GOD  AND  THE  GOOD  OF  MANKIND.) 

Such  was  the  motto  of  the  first  German  printing-press  in 
America  of  which  we  have  any  definite  account.  This 
motto  shows  more  than  anything  else  the  spirit  that  imbued 
the  men  who  labored  to  establish  German  printing  in  this 
country. 

History  is  silent  as  to  who  the  men  were  that  set  the  type, 
laboriously  inking  the  forms,  correcting  the  sheets,  or  even 
pulling  the  lever  of  the  press.  The  same  is  as  true  of  Chris- 
topher Sauer  as  it  is  of  the  Ephrata  Chronicles :  both  are 
silent  as  to  these  particulars.  Tradition,  however,  tells  us 
that  much  of  the  type-setting  and  proof-reading  was  done 
by  the  Ephrata  Brethren.  It  is  known  that  Rev.  Peter 
Miller  and  two  of  the  Eckerlins  had  had  some  experience 
in  Europe  as  correctors  or  proof-readers,  and  that  Jacob  Gass 
was  a  practical  printer,  as  well  as  Johannes  Hildebraud,  who 
had  also  served  some  time  as  a  schrifft-steller  in  Europe,17 
and  was  in  Germantown  during  the  printing  of  the  Bible, 
consequently,  so  far  as  the  latter  are  concerned,  the  old 
tradition  is  undoubtedly  true. 


16  Ibid,  p.  349. 

17  Johannes  Hildebrand,  whose  acquaintance  we  have  already  made  in 
the  previous  volume,  was  perhaps,  next  to  Rev.  Peter  Miller,  the  most 
learned  man  in  the  early  Dunker  movement  in  America  as  well  as  of  the 
Ephrata  Community.  He  was  evidently  a  college  graduate,  and,  not- 
withstanding his  violent  attacks  upon  the  Moravians,  he  was  always  treated 
with  respect  and  consideration  by  them,  and  both  in  their  manuscripts 
and  private  missives  was  styled  Magister  Johannes  Hildebrand. 


Sauer  as  a  Proof-Reader .  19 

Then,  again,  we  must  consider  the  fact  that  some  of  the 
Ephrata  Brethren  were  constantly  present  at  Gerrnantown 
during  the  printing  of  the  Weyraachs  Hugely  and  that  a 
close  intimacy  existed  between  the  printer  and  such  of  the 
Ephrata  Brethren  as  were  opposed  to  Beissel.18 

zionitischer  That  Christopher  Sauer,  per- 

t^<^  *>    f(*?Hif       *    sonally,   was   inexperienced   in 

®Cgr(}l!(p0»l(gU    eithe/    revisi«g    or    correcting 

06{r.  proof-sheets,  becomes  painfully 

^HHttl* t'fiftt  I^^Vrt  apparent  in  the  attempt  to  do 

®  3  J     /       t*^     JV        ^jg  own  revisiori  when  printing 

gBtmuZ  fflSBMjMS.-*'     an  edition  of  Luther's  Smaller 
Btft«*tn»  Catechism,  shortly  after  he  had 

ijrt  ol/trlrn  fitbfD.ajurtfungtn  btrin  ©Ott  ,  .,     ,        _., ,  _ 

^SS^X^t&SSSST       completed  the  Bible.     Sauer,  at 
toaUwxuffJVm'zZtmau ><<>#*&     this  time,  was  evidently  left  in 

ftn  (B<Orieo  auf  unterfd)leMid)c  Wcx(e  .  i  1  -t      t  1    ■       -r*     1  ,  •     . 

trcin,*  a,„  3<*'<>tet*»  i  the  lurch  by  his  Ephrata  assist- 

3m  DitnH 

2>fr  m  orni  abend. fanpifcfjcn  gceft.<56«i  oi«     ants,  as  the  work  was  for  the 

tip  bm  Unttrganq  &<c  ©onnctt    traetfltn    Xitty  ' 

^SS&A&ISSBSSA111         uses  of  the  Moravian  Brethren. 

aim  £td>r  gegeben. 

CB(!eSM0S@»!!flseD(iQSSR«9SWQ         So  numerous  were  the  typo- 

graphical  errors  in  this  little 
book,  that  the  printer  felt  it  necessary  to  add  a  personal 
explanation  at  the  top  of  a  page  of  errata  which  gives  us 
a  clear  insight  into  the  situation  : 

"As  the  publisher  chose  to  take  upon  himself  the  correct- 
ing of  the  proof,  the  following  errors  were  found  to  have 
crept  in  and  are  now  finally  noticed." 

It  may  be  well  at  this  point  of  our  narrative  to  set  at  rest 
the  numerous  statements  which  have  of  late  been  repeatedly 
made  in  rostrum  and  public  print  in  regard  to  the  pioneer 
printer  of  Gerrnantown,  wherein  it  is  claimed  that  he  not 
only  was  a  graduate  of  the  University  of  Marburg,  but  had 
also  acquired  a  medical  education  at  Halle  in  the  famous 
institution  of  August  Herman  Francke. 


18  Various  contemporary  advertisements  in  Sauer's  newspaper. 


2o  The  German  Sectarians  of  Pennsylvania. 


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Christopher  Sauer.  21 

Now,  as  a  matter  of  fact,  Christopher  Sauer,  of  Laasphe, 
who  afterwards  became  the  pioneer  printer  of  America, 
never  matrictilated  at  the  Marburg  University  at  all.     Nor 
y.f      a  ■         .  does  his  name  appear 

yr  J*  '^/n  -  j  C{*  -  upon  any  of  the  records 
(jf^r'ty  &*~^  of  that  academy.'9  Then 
v  as  to  the  Francke  in- 

stitution at  Halle,20  they  never  had  any  department  wherein 
medical  instruction  was  given.  What  they  did  do,  was  to 
prepare  and  sell  proprietary  medicines,  together  with  a  book, 
similar  to  some  of  the  present  day,  such  as  Every  Man  His 
Oztm  Doctor,  etc.  These  remedies  were  well  known  to  the 
Germans,  and  were  sold  and  dispensed  by  the  Germantown 
trader  according  to  the  rules  prescribed  in  the  book.21 

Christopher  Sauer,  the  Germantown  printer,  was  a  plain 
German  emigrant,  of  humble  parentage,  meagre  education, 
by  trade  a  tailor,  who  came  to  this  country  with  wife  and 
child  to  better  his  condition,  and  who,  as  was  shown  in  a 
previous  chapter  of  this  work,22  became  a  self-made  man  in 
the  fullest  sense  of  the  word.  He  was  a  man  of  the  people, 
and  while,  like  many  others  of  the  time,  he  was  imbued  with 
religious  notions  of  his  own,  strong  in  his  convictions,  un- 
yielding in  purpose,  industrious  and  enterprising,  he  appears, 
during  his  whole  course  as  printer  and  publisher,  to  have 
stood  up  boldly,  and  fearlessly  championed  the  cause  of 
the  lowly  and  the  oppressed,  and  while  openly  opposing 
many  of  the  orthodox  clergy  in  the  Province,  he  appears  to 
have  been  ever  ready  to  extend  the  hand  of  charity  to  such 
as  he  thought  were  worthy  preachers  of  the  Word.  Attempts 
at  this  late  day  to  clothe  this  sturdy  pioneer  with  college 

19  The  same  is  true  of  the  University  at  Halle,  as  may  be  seen  by  the 
official  certificates  in  the  possession  of  the  writer. 

20  The  Francke'sche  Stiftungen,  usually  known  as  Das  Francke'sche 
Weisenhaus  (Orphanage),  vide  supra. 

21  Book  in  the  library  of  the  writer. 

22  Vol.  i,  chap,  ix,  p.  126. 


22  The  German  Sectarians  of  Pennsylvania. 

and  academic  honors  which  he  was  not  entitled  to,  are,  to 
say  the  least,  ill-advised,  and  only  serve  to  detract  from  his 
well-earned  laurels.  Had  any  claim  of  this  kind  been  made 
or  attempted  during  the  lifetime  of  the  elder  Sauer,  he 
would  undoubtedly  have  been  the  first  to  resent  it. 

There  is  another  matter  which  the  writer  wishes  to  set 
right  at  this  point.  From  an  ambiguous  note  in  the 
Chronicon  Ephratense22  it  has  been  inferred  that  Chris- 
topher Sauer,  together  with  Israel  Eckerlin  and  Jacob 
Gass,  were  baptized  by  Conrad  Beissel.  The  Chronicon 
says: 

"After  that  we  worked  for  Christopher  Sauer,  who  brought 
"  us  to  a  meeting  of  the  new  congregation,  at  which  I  [  Israel 
"  Eckerlin]  was  strengthened  in  my  good  resolve  to  such  a 
"  degree,  by  the  words  of  the  Superintendent,  that  on  Whit- 
"suntide  of  the  year  1728,  I  was  incorporated  in  this  new 
"  congregation  by  holy  baptism,  together  with  my  master 
"and  another  brother,  Jacob  Gass  by  name." 

It  now  appears  that  Israel  Eckerlin  at  that  time  was  in- 
dentured to  a  master  mason  named  Heinrich  Miller,  and 
that  both  he  and  his  master  were  doing  some  stone  work 
at  the  Sauer  farm,  and  were  both  introduced  by  Sauer  to 
Beissel,  with  the  result  before  stated.  It  was  this  same 
Heinrich  Miller  who  later  gave  his  whole  fortune  towards  the 
building  of  Hebron  (the  present  Sister  House),  afterwards 
receiving  one  hundred  acres  of  Kloster  land  in  return.23 

The  above  facts  are  taken  from  a  memorandum  on  page 
168  of  Brother  Lantech's  manuscript  diary.  It  will  be 
recollected  that  the  Chronicon  Ephratense  is  a  mere  abstract 
from  the  original,  as  made  and  published  by  Rev.  Peter 
Miller  (Agrippa-Jaebez),  and  printed  some  years  after  the 
death  of  both  Lantech  and  Beissel. 

This  explanation  of  the  above  ambiguous  entry  in  the 


22  Original  edition,  chap,  vi,  p.  34.     Translation,  pp.  41,  42. 

23  German  Sectarians,  vol.  i,  p.  474. 


Germantown  Printing  Ink.  23 

Chronicon  leaves  the  denominational  status  of  Christopher 
Sauer  in  as  much  doubt  as  ever,  as  there  now  appears  to  be 
no  record  of  the  elder  Sauer  ever  having  been  in  full  com- 
munion with  the  German  Baptist  Brethren  or  Dunkers. 

jjrning  our  attention  once  again  to  the  stupen- 
dous project  of  the  religious  enthusiasts  for 
printing  an  American  quarto  edition  of  the 
German  Bible,  we  find  that  no  time  was  lost 
in  entering  upon  their  self-imposed  task. 
Contributions  of  linen  rags  were  solicited  and  gathered, 
and  in  turn  were  sent  to  the  paper-mill  to  be  made  into 
maclatur,  as  the  plain  printing  paper  was  then  called. 
Kienruss  (lampblack)  and  linseed  oil  were  procured  and 
made  into  printers'  ink. 

An  interesting  account  of  this  ink-making  process  is  in 
the  possession  of  the  writer.  The  whole  procedure  was  of 
the  most  primitive  kind,  and  could  only  be  attempted  in 
clear  dry  weather.  For  this  purpose  a  large  copper  kettle 
or  cauldron  was  procured,  and  when  ink  was  wanted  the 
kettle,  together  with  a  quantity  of  linseed  oil  and  soot, 
was  taken  on  a  cart  and  hauled  into  a  field  or  clearing  at 
a  distance  from  any  habitation  ;  this  was  on  account  of  the 
vile  fumes  emitted  by  the  boiling  oil.  When  a  suitable 
place  was  reached  a  fire  was  made  under  the  kettle  and 
the  oil  boiled  down  until  it  reached  the  proper  consistency 
of  Firniss,  then  the  Kienrtiss  or  lampblack  was  added,  the 
men  continually  stirring  the  thickening  mass.  The  quality 
of  this  ink  depended  entirely  upon  the  fineness  and  color  of 
the  lampblack,  yet  so  excellent  was  this  domestic  product, 
that  for  many  years  Germantown  printing  ink  enjoyed  the 
reputation  of  being  the  best  made  in  America. 

The  first  type  was  set  and  the  first  forms  were  worked  off 
early  in  April,  1742,  and  long  before  the  harvests  of  the 
year  were  gathered,  the  printed  sheets  of  the  five  books  of 
Moses  were  drying  in  the  loft  over  the  press-room. 


24  The  German  Sectarians  of  Pennsylvania. 

This  laudable  venture  unfortunately  failed  to  prove  a 
task  of  unbroken  pleasure,  so  far  as  help  and  encourage- 
ment went,  and  it  was  left  to  Christopher  Sauer,  as  the 
printer,  to  bear  the  burden  of  the  opposition,  and  combat 
the  difficulties  as  they  presented  themselves  single-handed 
as  best  he  could.  How  he  acquitted  himself  appears  in 
the  course  of  this  narrative. 

Aside  from  the  usual  drawbacks  to  any  undertaking  of 
magnitude,  especially  when  everything  is  new  and  strange, 
there  were  technical  difficulties  to  overcome,  caused  by  the 
inexperience  of  the  workmen  and  a  want  of  familiarity 
with  their  duties.  How  great  these  were  may  be  under- 
stood when  it  is  considered  that  upon  an  average  no  less 
than  two  quires  of  sheets  were  spoiled  to  every  ream. 

But  still  more  remarkable  was  the  opposition  which 
manifested  itself  toward  the  printer  in  different  quarters, 
we  may  say  almost  at  the  very  inception  of  the  great 
work. 

To  commence  with,  Sauer  failed  to  obtain  either  the 
support  or  endorsements  of  the  Lutheran  and  Reformed 
clergy'  in  the  Province,  who  were  sincere  in  their  opposi- 
tion, fearing  that  the  new  Bible  would  not  be  free  from 
typographical  errors.  Then  again,  members  of  these  two 
faiths  were  apprehensive  lest  the  Germantown  printer 
should  introduce  non-orthodox  matter  into  the  text,  they 
basing  their  opinion  upon  his  open  avowal  of  sectarian 
dogmas  and  doctrine. 

This  condition  was  aggravated  to  even  a  greater  degree 
upon  the  arrival  of  Pastor  Heinrich  Melchoir  Muhlenberg 
in  November,  1742,  who  had  been  sent  out  to  Pennsyl- 
vania by  the  Halle  Institution.  At  the  same  time  he  was 
the  accredited  agent  of  the  Cansteinsche  Bibelanstalt,  and 
came  prepared  to  furnish  Halle  Bibles  at  a  nominal  cost. 

Pastor  Muhlenberg  had  evendently  been  cautioned  against 
the  Germantown  printer  prior  to  his  departure  from  Ger- 


Pastor  versus  Printer. 


25 


many,  for  the  latter  was  not  unknown  to  the  Halle  authori- 
ties, as  has  been  shown  in  a  previous  chapter.24  Conse- 
quently there  was  but  little  intercourse  between  the  two 
men,  and  as  the  young  pastor  refused  to  be  influenced  by 
Sauer   or   say  anything   in   favor  of  the   new  Bible,  the 

printing  of  which  was  well  ad- 
vanced, he  drew  upon  himself  all 
the  rancor  and  invective  of  the 
printer.  In  turn  Muhlenberg  de- 
nounced the  printer  and  his  work 
from  the  pulpit,  and  warned  all 
good  Lutherans  to  beware  of  this 
new  pitfall  set  for  them  by  the 
Arch-Separatist. 

That  this  controversy  was  not 
all  one-sided  is  shown  by  the  an- 
nouncements  of   Sauer   and    the 
pastor  muhlenberg.  letters  of  Muhlenberg  and  others. 

The  latter,  in  one  of  his  reports  to  London  and  Halle,  men- 
tions, as  first  among  his  many  great  trials  and  temptations, — 
"  That  the  German  printer,  Christopher  Sauer,  up  to  the 
"present  time  (March  6,  1745)  has  left  no  opportunity  pass 
"to  vilify  me  and  my  sacred  office,25  and  for  no  other 
"reason  but  that  according  to  my  conscience  I  have  ad- 
"  monished  my  congregations  that  when  they  were  asked 
"to  buy  of  his  newly  printed  Bibles  to  take  heed  and  see 
"  whether  he  had  not  interpolated  {tintergeschmierei)  obser- 
vations of  his  own.  And  at  every  opportunity  he,  in  his 
"  Almanac  and  newspaper,  has  criticized  and  slandered  the 
"  Lutheran  Institution."  26 

That  Muhlenberg's  attacks  were  not  altogether  lost  upon 
the  Germantown  printer  is  shown  by  the  latter's  replies  in 


24  Chap,  xxii ;  also  Halle  Reports,  Weisiger  Papers,  new  ed.,  pp.  50-51. 

25  Ibid  p.  92. 

26  Ltitherische  Verfassung. 


26  The  German  Sectarians  of  Pennsylvania. 

both  almanac  and  paper, — two  mediums  which  gave  him 
a  great  advantage  over  his  clerical  adversary,  as  he  could 
reach  almost  the  whole  of  the  German  population  in  this 
and  the  adjacent  colonies,  while  the  preacher  could  only 
hope  to  influence  the  circumscribed  circle  of  the  congrega- 
tions which  he  served. 

This  opposition  extended  even  to  the  Schwenkfelders, 
whose  preachers  raised  objections  to  the  new  version  and 
preached  special  sermons  wherein  they  warned  their  hearers 
against  the  purchase  of  the  Germantown  edition,  and 
cautioned  such  as  had  secured  a  copy  to  be  careful  in  its 
use.27 

So  much  for  the  antagonism  of  the  orthodox  faiths. 
Yet,  strange  as  it  will  seem,  there  was  an  almost  equally 
strong  movement  for  a  time  among  Sauer's  own  friends 
and  fellow-Separatists  and  Sectarians  against  the  proposed 
publication.  The  objection  to  the  new  Bible  from  the  non- 
orthodox  element  was  based  upon  Sauer's  declaration  in 
his  printed  announcements,  that  the  work  should  be  a 
duplicate  of  the  thirty-fourth  edition  of  the  Halle  Bible. 
The  sect-people  of  Pennsylvania  did  not  want  what  to 
them  was  an  objectionable  devotional  book,  which  they  in 
derision  called  the  Hallische  Pietisten  Bide/.  They  wanted 
one  to  their  own  liking,  and  charged  the  printer  with  a 
breach  of  faith  in  wanting  to  cater  to  the  Orthodox  rather 
than  to  the  Separatists. 

Finally,  to  overcome  at  least  a  portion  of  these  objections 
and  conciliate  both  parties,  Sauer  concluded  to  print  the 
whole  Bible  according  to  the  Halle  text,  and  in  addition 
to  insert  the  appendix  to  the  Apocrypha,  according  to  the 
latest  Berleburg  version.28 

Subscribers,  when  the  work  was  completed,  it  was  stated, 
were  to  have  their  choice.     The  sheets  would  be  bound 


27  Specimen  sermon  in  Pennypacker  collection. 

23  This  was  the  III  and  IV  Books  of  Ezra  and  the  III  Maccabees. 


Neulander.  27 

either  with  or  without  the  extraneous  matter  as  the  pur- 
chaser might  desire. 

As  Christopher  Sauer's  great  work  neared  completion 
his  troubles  appeared  to  increase.  Not  only  was  the  char- 
acter of  his  Bible  questioned,  but  new  parties  came  forward 
and  offered  to  receive  orders  for  various  German  versions  at 
a  less  price  than  Sauer's  subscription  rate. 

This  was  independent  of  the  editions  controlled  and  dis- 
tributed by  the  Lutheran  and  Reformed  clergy  throughout 
the  Province.  The  most  persistent  of  these  opposing  ele- 
ments was  led  by  a  printer  in  Germantown,  evidently 
Joseph  Crell  (Creltius),  who  for  a  time  appears  to  have 
annoyed  Sauer  more  than  any  other.  To  controvert  the 
schemes  of  his  new  enemies  Sauer  printed  two  announce- 
ments in  his  newspaper  for  June  16,  1743,  wherein  he 
states : 

"  Now  another  misunderstanding  circulates  throughout 
the  land,  namely  :  It  is  said  that  a  printer  in  Germantown 
is  prepared  to  order  from  Germany  Wittenberg  Bibles,  and 
will  furnish  them  bound  at  twelve  shillings  each.  But 
this  is  not  so,  neither  is  it  possible,  as  they  cost  near  three 
guilders29  over  there.  If  they  come  unbound,  some  book- 
binders are  apt  to  charge  twelve  shillings  for  binding.  If 
a  Neulander®  is  to  advance  the  money,  he  charges  double. 


29  Evidently  the  German  golden  gulden  is  meant  here,  as  the  value  of 
the  silver  gulden  or  florin  was  only  equal  to  about  two  shillings. 

30  Neulander, — this  was  a  local  term  confined  to  Pennsylvania,  and 
applied  to  a  class  of  sharpers  who  came  to  the  Province  with  the  expec- 
tation of  getting  wealthy  in  a  short  time  without  work.  Their  scheme 
was  to  return  to  Germany  and  travel  through  the  Palatinate  and  Wiirtem- 
berg,  making  a  profuse  display  of  jewelry  and  money,  similar  to  the 
mountebanks  at  the  annual  fairs,  their  aim  being  to  induce  persons  of  the 
middle  classes  to  come  to  Pennsylvania. 

As  a  plausible  pretext  they  held  out  inducements  that  here  was  to  be 
found  all  that  man  could  wish  for.  The  Province  was  represented  as  a 
very  elysiurn  ;  anyone  could  become  as  rich  as  a  nobleman  in  a  short 
time.     Such  a  land  had  not  its  equal  in  the  whole  world,  etc. 


28  The  German  Sectarians  of  Pennsylvania. 

When  a  bookdealer  accommodates  any  well-known  person, 
he  demands  with  right  his  pay  from  the  person  who  gave 
the  order,  no  matter  whether  they  arrive  in  Spain  or  Penn- 
sylvania. Domestic  books  are  free  of  duty.  A  box  of 
books,  however,  is  weighed  in  England,  and  six  pence 
sterling  is  paid  on  every  pound,  as  may  be  seen  from  such 
bills.  If  the  captain  advances  the  money,  he  makes  out 
his  bills  for  double.  Consequently  it  is  impossible  to  de- 
liver such  a  Bible  in  this  country,  at  the  old-country  rate, 
unless  the  printer,  binder,  factor,  custom  officers,  etc., 
donate  their  charges. 

"  But  whosoever  still  thinks  such  were  possible  can 
apply  to  George  Wahnseidel,  who  will  order  one  for  twelve 
shillings.  The  entry  will  be  made  gratis.  If  nought  come 
from  it,  nothing  is  lost.  It  would  be  desirable  if  they 
could  be  given  still  cheaper,  so  that  the  Word  of  God 
would  become  plentiful  in  the  hands  and  hearts  of  all 
mankind.  Our  own  Bible,  shortly  to  be  issued,  will  cost 
in  an  ordinary  binding,  with  clasps,  eighteen  shillings. 
For  the  poor  and  needy  there  is  no  price." 

The  other  announcement  sets  forth  : 

"Divers  Brothers,  named  Neidhard  [Begrudger?],  have 
given  themselves  great  pains  to  belittle  the  Bible,  which 


The  profit  of  these  wretches  consisted  in  luring  the  honest  burghers  of 
Germany  into  entrusting  themselves  with  their  money  and  chattels  into 
their  keeping  and  embarking  for  the  New  World.  Then  again,  the  Xeu- 
lander's  goods  and  freight  were  carried  free,  besides  receiving  a  premium  or 
head  money  for  every  person  they  embarked  on  shipboard  at  Rotterdam. 

The  worst  feature  of  this  disreputable  trade  happened  upon  the  arrival 
at  Philadelphia,  when  the  whole  cargo  was  sold  into  servitude  and  their 
chattels  and  belongings  were  seized  for  extras  alleged  to  have  been  fur- 
nished during  the  voyage,  notwithstanding  the  fact  that  the  passage  was 
paid  prior  to  the  start. 

This  nefarious  trade  was  encouraged  by  the  English  ship-owners,  Quaker 
and  Churchman,  who  profited  by  this  barter  in  human  souls,  and  thus 
laid  the  foundation  to  some  of  the  large  fortunes  of  the  present  day. 

See  also  Muhlenberg's  account,  Hallische  Nachrichten,  orig.  ed.,  pp. 
997  et.  seq. 


Hoch  Deutsch  Pennsylvanische  Journal.  29 

we  have  still  on  press.  They  say  that  it  is  falsified,  and 
that  we  have  not  confined  ourselves  to  Luther's  translation  ; 
that  it  would  not  be  bound,  and  what  else  was  not  told. 

"All  of  which  is  too  contemptible  to  merit  any  answer. 
If  any  one  be  interested  in  the  matter,  let  him  have 
patience  until  August,  then  they  will  see  with  their  own 
eyes  that  this  is  not  so. 

"God  reward  them  much  good  for  the  defamation." 

The  names  in  both  of  the  above  announcements  are  only 
figurative  :  Wahnseidcl  is  evidently  a  localism  for  lunatic  ; 
while  Neidhard  is  the  German  equivalent  for  a  begrudger 
or  jealous  envier.  The  orthodox  clergy  is  evidently  meant 
by  the  latter  phrase. 

The  tribulations  of  Sauer  were  not  confined  to  his  Bible 
issue  during  this  busy  period.  Just  as  the  opposition  to  his 
undertaking  was  developing  more  and  more,  a  new  trouble 
arose.  This  was  a  proposal  to  publish  another  German 
newspaper  which  was  to  appear  weekly  ;  Sauer's  paper,  it 
will  be  recalled,  was  issued  monthly. 

The  first  number  of  this  new  venture  was  published  by 
Johann  Crellius  in  May,  1743,  under  the  title 

Das  Hoch  Deutsche  Pennsylvanische  Journal. 

This  called  forth  a  note  from  Sauer,  which  appeared  in 
his  newspaper  of  June  13,  1743,  wherein,  after  dwelling 
upon  the  inexpediency  of  a  weekly  issue,  and  that  even  a 
monthly  edition  is  a  too  frequent  one,  he  says  : 

"It  can  oft  be  grasped  with  the  hands,  so  plain  is  the 
fiction  or  intermixture.  Even  if  we  only  write  what  appears 
creditable  unto  us,  it  frequently  happens  not  to  be  so.  If 
we  touch  ever  so  little  upon  the  realm  of  the  church,  as  it 
appears  to  us,  or  as  we  receive  it  from  trustworthy  sources,  it 
is  always  sure  to  bring  out,  upon  one  side  or  the  other,  hate, 
chagrin,  envy,  etc." 

In  August,  1743,  the  announcement  was  promptly  made 
that  the  new  Germantown  Bible  was  ready  for  delivery. 


30  The  German  Sectarian  s  of  Pennsylvania. 

So  far  as  the  time  went,  and  the  quality  of  paper  and  typo- 
graphy was  concerned,  the  printer  had  conscientiously  kept 
his  promise.  This  monumental  work  of  no  less  than  1267 
pages  quarto  was  set  up,  and  twelve  hundred  copies  were 
laboriously  printed  four  pages  at  a  time,  and  the  book  was 
finished  in  about  a  year  and  a  half. 

The  rapidity  with  which  this  great  work  was  carried 
to  completion  becomes  more  apparent,  when  we  compare 
it  with  the  first  Eliot  Indian  Bible  printed  in  Boston,  1663. 
It  took  just  double  the  time  to  print  the  Eliot  Bible  that  it 
did  to  print  the  Germantown  edition.  The  former  was 
commenced  in  September,  1660,  and  was  ready  September, 
1663,  while  the  Sauer  Bible  was  begun  April,  1742,  and 
was  in  the  hands  of  the  subscribers  August,  1743.  It  took 
the  German  printers  just  fifteen  mouths  to  finish  the  work, 
or  less  than  half  the  time  of  the  Boston  printers.  Then 
again,  there  were  more  pages  and  copies  in  the  German- 
town  edition  than  in  that  of  the  other.  Further,  a  com- 
parison of  the  two  versions  will  show  the  vast  superiority 
of  the  German  Bible  in  every  respect  over  the  New  Eng- 
land issue.31 

Great  was  the  satisfaction  and  joy  of  the  Germantown 
printer  and  his  associates,  be  they  who  they  might,  when 
the  last  form  was  printed,  and  the  title  had  been  worked 
off  in  two  colors.32  We  may  well  picture  to  ourselves  the 
scene,  the  little  group  of  earnest  men  in  the  grimy  printing- 
shop,  with  Christopher  Sauer,  bearded  and  unshorn,  as  the 
central  figure,  who,  according  to  the  old  Germantown 
legend,  after  he  had  surmounted  all  obstacles  and  opposi- 
tion, crossed  his  hands  over  his  breast,  and  raising  his  eyes 

51  For  further  information  about  the  Eliot  Bible  see  Bibliography  of  the 
Algonquin  Languages,  by  James  Constantine  Pilling,  Washington,  1891, 
pp.  132,  et  seq. 

32  This  was  one  of  the  earliest  attempts  at  a  rubricated  title  in  the 
colonies. 


"  Thank   God  it  is  Finished"  31 

heavenward,  fervently  exclaimed,  "  Dank  Gotl  cs  ist  voll- 
bracht."     (Thank  God  it  is  finished.) 

Christopher  Saner  announced  the  completion  of  his  Bible 
in  the  thirty-fifth  issue  of  his  paper, 
Dcr  Hoch-Dculsche  Peiinsylvanische  Geschichts  Schreiber  : 

"  The  Bible  printed  in  Germantown  is  now  finished  ;  and 
as  every  bookbinder  has  not  the  facility  for  glueing  {plant- 


I 


;e2Mtbeltit  (Efcrmarttort  gebrucft  if*  mm 
fertig;unbn?eif  ein  Jeber  Q3u(hbinDer  nic(tf 
jfegenfjeitfeatju  pfaniwn  fowiil  man  fieauc&af* 
.cftlbflpfohiren/  (leimcn)  bamir  fein  tmirifTcnDCK 
barneben  fomme/  unbnrcmnes  gefcfceben  if*  unb 
f!e  trocfenjinb/  weftftrf  Dcrmurfymp anient) Die* 
feg  9)?onat3  aucb  <jetf;an  fenn  roirb/  jo  fan  ein  jeDer 
fjaben/tmb  n>trt>  fthDurcp  bericbfer:  bag  roeil  Die 
meifrenfoficb  baben  einfc^reiben  (aflfen/  bieilbm 
gen  SBucfcer  «jr<*  unD  Der  iTSfoccabacr  Dabeo 
begebrt/fofmbfte  sroareor  <rtle  Q3iebeln  mit  ge> 
Drucft/iinD  Diefednacb  Der  ^erlcburger  uberfe* 
43u»3/  roer  ober  Dicfelbe  nicbt  Dabe»j}«be«  roill/Der 
fan  eg  mirmclDen,  ober  fagen  laffcn/  fo  roerDen 
(te  nicV  beo  gebunben ;  unD  olfo  iff  e$  aucb  niitUem 
flcincn  Sinbang  com  UnterfcfcieD  ctlicber  ubjvfs* 
lungen  in  einigen  puncten.  Sffiem  man  »cvif)io# 
&en  fat  feineQ>ibefjubinDen  ober  binben  ju  laf* 
fen/  Dem  roiH  mans  tfjun/tinbroer  fclbfl  Daeor  for* 
gen  will/  Der  ttirb  urn?  einer  Sftiific  uberheben.  tin* 
gebunben iflber^wi  1*  ©filling/  va$  ubrige 
tjlnad)  Dem  fie  gebunben  unb  befcblagen  rtnrb/ 
in  ©c&af!cbcr/  £alb*obcrGnber£e&cr&c. 

ren),  so  we  will  glue  them  ourselves,  so  that  no  inexperi- 
enced one  need  attempt  it.  When  this  is  done  and  they 
are  dry,  which  will  presumably  be  toward  the  end  of  this 
month,  then  every  one  can  have  them ;  and  they  are 
hereby  informed  that,  as  the  majority  of  those  who  have 
registered  demand  the  remaining  books  of  Esdras  and  the 
Maccabees,  so  these  have  been  printed  for  all  Bibles,  and 
this  according  to  the  Berleburg  translation.     But  whoso- 


32  The  German  Sectarians  of  Pennsylvania. 

ever  does  not  want  these  in  his  Bible,  has  only  to  give 
notice  or  send  word,  and  they  will  not  be  bound ;  the  same 
applies  to  the  short  compend  [Kurtser  Begrijf)  explaining 
a  few  points  upon  the  variations  of  the  different  translations. 

To  whomever  we  promised  to  bind  their  Bible,  or  to  have 
it  bound,  for  them  will  we  do  it ;  and  whoever  wish  to 
attend  to  it  for  themselves  will  relieve  us  of  a  care.  Un- 
bound the  price  is  twelve  shillings.  The  remainder  is 
according  as  to  how  they  are  bound  and  studded,  whether 
in  sheepskin,  calf  or  other  leather,  etc." 

The  original  title-page  of  the  new  Bible  was  rubricated, 
i.  e.,  printed  in  two  colors,  red  and  black,  and  in  appearance 
and  style  was  almost  a  counterpart  of  the  standard  Halle 
edition.  From  the  eleventh  line  down  there  was,  however, 
a  deviation  from  the  regular  text  of  the  orthodox  version. 
This  set  forth  that  the  Bible  was  complete,  with  the  cus- 
tomary (usual)  appendix  {iiebst  den  gewbhnlichen  An- 
hang),  the  third  and  fourth  books  of  Ezra  and  third  book 
of  the  Maccabees.     Then  follows  the  American  imprint. 

The  above  eleventh  line  was  so  palpably  false,  in  view 
of  the  introduction  of  the  Berleburg  translation  and  the 
other  hetrodox  matter  in  the  appendix  to  the  New  Testa- 
ment, that  it  raised  a  storm  of  indignation  and  protest  from 
the  orthodox  inclined  (of  which  more  anon)  so  that  a  new 
title-page  was  substituted  and  inserted  in  all  copies  still 
unbound  or  undelivered. 

In  this  new  title  the  words  nebst  einen  Anhang  (together 
with  an  appendix)  were  substituted  for  the  objectionable 
line. 

In  making  this  change  the  whole  title  was  reset  and 
greatly  improved  in  appearance.  A  curious  misprint,  how- 
ever, unfortunately  appears  in  the  tenth  line  and  was  not 
discovered,  viz.,  "  Parllelen."  This  was  corrected  in  the 
later  editions  of  1763  and  1776.  But  few  specimens  of  the 
first  editions  are  to  be  found  with  the  original  title. 


Title  and  Collation.  33 

The  title-page  of  the  New  Testament,  printed  in  black 
ink,  was  an  exact  copy  of  that  of  the  Halle  Bible.  Fac- 
similes (reduced)  of  the  above-mentioned  titles  are  presented 
upon  pages  34,  35  and  36. 

The  most  careful  and  exhaustive  collation  ever  made  of 
the  Sauer  Bible  is  that  of  E.  B.  O'Callaghan  in  his  work33 
on  the  Holy  Scriptures,  printed  in  America  previous  to 
i860. 

/.  Biblia,  \  Das  ist :  \  Die  \  Heilige  Schrift  \  Altes  tend 
Neues  I  Testaments,  |  Nach  der  Deutschcn  Uebersetzung  | 
D.  Martin  Lnthers,  |  Mit  jedes  Capitels  kurtzen  Summa- 
rien,  auch  \  beygefugten  vielen  und  richtigen  Parllelen ;  | 
Nebst  einem  Anhang  |  Des  drittcn  und  vierten  Bucks  Esrd 
tind  des  \  dritten  Buchs  Maccabaer.  |  (An  ornamental  line 
across  the  page.)  Germantown :  Gedruckt  bey  Christoph 
Saur,  174J.  I 

Title,  1  p.  ;  verso,  blank ;  Vorrede,  1  p.  having  an  ornamental  head 
piece  at  the  top  consisting  of  four  lines,  the  first  composed  of  36  printer's 
flowers,  then  two  rows  of  stars,  and  the  fourth  line  the  same  as  the  first, 
but  the  flowers  inverted;  Verzeichnisz  aller  B'ucher  \  Des  Alten  und Neuen 
Testaments.  |  1  p.  This  list  is  accompanied  by  an  Index  indicating  the 
number  of  the  page  at  which  each  Book,  commences.  Text :  Gen.  to 
Mai.,  pp.  1-805  !  Apocrypha  (in  similar  type),  pp.  806  to  the  prayer  of 
Manasses,  which  ends  on  the  upper  part  of  p.  949  ;  the  3d  and  4th  Books 
of  Ezra,  and  4th  Book  of  Maccabees  (in  smaller  type),  pp  949-995,  filling 
one-third  of  that  p.  "  Ende  des  drittcn  Buchs  des  Maccabaer,  und  des 
Anhang  des  alten  Testaments.''''  Beneath  a  Seraph's  head  and  wings; 
the  remainder  of  p.  995  and  its  verso  are  blank.  Sigs.  A  to  Kkkkkk2  in  4s. 
Das  Neue  \  Testament  \  Unsers  \  Herrn  und  Heylandes  \Jesu  Christi, 
Verteutscht  \  Von  Dr.  Martin  Luther.  \  Mit  \  Jedes  Capitels  kurtzen  | 
Sumarien,  \  Auch  beyge/ugteu  vielen  richtigen  |  Parallelen  \  (An  orna- 
mental line  across  the  page  )  Germantown :  \  Gedruckt  und  zu  finden 
bey  Christoph  Saur,  1  j 43.  \  1  p.  verso,  Verzcuchnisz  der  B'ucher  des  Neuen 
Testaments;  Text:  Mat.  to  Rev.  pp.  3-277  ;  at  the  end  of  Rev.  :  Der 
Offenbarung  S.  Johannis,  und  des  Neuen  Testaments  Ende,  beneath 
which,  another  Seraph's  head  and  wings.     Register  der  Episteln  und 

33  A  I  list  I  of  Editions  \  of  the  Holy  Scriptures  \  and  parts  thereof  \ 
Printed  in  America  previous  to  i860  \  ~vith  Introductory  and  Biographical 
Notes  I  By  E.  B.  0'  Callaghan  \  Albany,  1861. 


34  The   German  Sectarians  of  Pennsylvania. 


BIBLIA, 

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tritten  53ud)$  ter  SJlfltcaWct. 


0ctm«ntijttn: 

©rtmrft  (to  ®ritof)  iaur/ 1743- 

Original  Title  of  the  Sauer  Bible. 


w>ga 


Revised  Title-Page. 


35 


BIBLIA, 


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©etiHantonn: 

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Revised  Title  of  the  Sauer  Bible. 


36  The   German  Sectarians  of  Pennsylvania. 


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Title-page  to  New  Testament  in  Sauer  Biblb. 


Preface.  37 

Evangelium,  3  pp.,  not  numbered  ;  "  Ende,"  on  last  p.  ;  Kurtzer  Begriff 
I  Von  den  Heiligen  Schrifften  und  deren  \  Uebersetzungen.    Mil  etlichen 
Anmer-  \  ckungen,  j  4  pp.  in  double  columns      Sigs   Aa  to  Mm,  all  in  4S 
except  the  last,  which  is  in  6s. 

The  1st,  4th,  6th,  8th,  nth  and  14th  lines  of  the  first  or  general  title,  are 
printed  in  red,  the  others  in  black  ;  the  title  to  the  New  Testament  is  in 
black  ink  ;  an  ornamental  head  piece,  i)&  inches  wide,  extends  across  the 
page  at  the  beginning  of  Genesis,  and  there  is  another  ornamental  head 
piece  at  the  commencement  of  Matthew  ;  the  other  pages  have  each  two 
black  lines  at  the  top,  between  which  are  printed  the  name  of  the  Book, 
the  number  of  the  Chapters  on  the  page  and  brief  summary  of  the  con- 
tents. It  is  in  double  columns,  and  the  parallel  references  are  at  the  end 
of  their  respective  verses.  The  signature  letters  to  the  Old  Testament 
are  in  German,  to  the  New  Testament  in  Roman,  characters. 

The  Germantown  printer  saw  fit  to  add  the  following 
preface  to  his  Bible  : 

[Translation.] — ' '  Though  all  books  require  a  preface,  where- 
by the  use  and  property  (eige?ischafft)  of  the  book  is  briefly 
described,  the  Bible  is  in  itself  sufficiently  known  and  contains 
in  itself  all  that  can  be  said  about  it ;  above  all,  it  (the  Bible) 
and  all  Scripture  is  given  by  inspiration  of  God,  and  is  profita- 
ble for  doctrine,  for  reproof,  for  correction  for  instruction  in 
righteousness,  that  the  man  of  God  may  be  perfect,  throughly 
furnished  unto  all  good  works,  II  Tim.,  iii,  15,  16,  17. 

' '  The  moving  causes  for  printing  the  present  Bible  have 
chiefly  been,  as  has  been  observed,  firstly  :  that  many  poor 
Germans  come  into  this  country  who  do  not  all  bring  Bibles. 
Secondly,  that  so  many  are  born  and  bred  in  this  country 
who  also  do  not  know  how  to  obtain  them,  and  who  have 
seen  that  the  well-to-do  usually  only  care  for  themselves  and 
theirs. 

"  We  have  selected  Luther's  translation  because  it  is  most 
in  keeping  with  the  usual  German  expression,  and  although 
divers  translations  differ  according  to  the  word  in  various  parts, 
yet  it  usually  amounts  to  the  same  sense,  and  we  are  assured 
that  whosoever  with  a  true  heart  bring  into  practice  with 
Christ's  power  such  parts  of  Scripture  as  are  plain  and  clear 
and  have  no  need  for  any  explanation,  and  remain  true  unto 
them,  they  will  be  placed  over  so  many  of  God's  mysteries  as 


3« 


The   German  Sectarians  of  Pennsylvania. 


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roil/  wer'fleben  fan :  Somra  batD  ^>£rr  2f£fu  ] 


Preface  to  the  Sauer  Bible. 


\i 


Preface.  39 

are  requisite  for  their  eternal  salvation.  And  he  who  will  be 
a  doer  of  the  Word,  and  riot  merely  a  reader  or  hearer,  will 
deceive  neither  himself  nor  another  when  anything  incompre- 
hensible appears  in  the  reading.  If  any  of  you  lack  wisdom, 
let  him  ask  of  God,  that  giveth  to  all  men  liberally,  James 
i,  5.  And  if  somewhat  be  not  granted  for  a  season  he  will  at 
some  other  time  discern  it  as  clear  as  the  sun,  when  he  arrives 
at  the  same  condition  wherein  it  is  written. 

"We  have  taken  the  Halle  Bible,  in  fact  the  thirty-fourth 
edition. 

"  Firstly,  because  it  is  very  rich  in  parallels. 

"  Secondly,  because  it  is  believed  that  it  contains  the  fewest 
misprints,  as  the  type  is  kept  standing. 

"The  accusation  that  one  has  mixed  his  own  with  it,  and 
has  not  followed  Luther's  translation,  is  regarded  as  unworthy 
of  contradiction.  It  now  lies  before  our  eyes,  and  whoever 
compares  our  print  with  the  aforesaid  edition  will  find  that  we 
have  not  only  adhered  to  it,  but  have  corrected  more  than  a 
hundred  misprints.  The  latter  is  not  mentioned  as  a  censure, 
but  that  in  case  anyone  should  find  that,  without  our  know- 
ledge, errors  have  again  crept  in,  it  has  happened  unto  us 
as  unto  other  men. 

' '  Moreover,  no  explanations  have  been  made,  although  we 
were  as  much  at  liberty  to  do  so  as  other  people. 

"Firstly. — By  means  of  Scripture  parallelisms  one  phrase 
frequently  interprets  another  in  the  spiritual  sense. 

"  Secondly.—  Because  we  are  assured  that  whosoever  reads 
the  Scriptures  with  an  upright  heart,  to  him  the  Holy  Spirit 
reveals  within  the  heart  the  true  meaning  at  the  reading  itself, 
and  as  every  believer  undergoes  such  an  experience  in  himself 
individually,  so  one  believes  assuredly  that  the  time  nears  when 
the  whole  earth  shall  be  full  of  the  knowledge  of  the  Lord 
(Isaiah  xi,  9),  and  there  shall  be  no  need  that  brother  teach 
brother  and  admonish  him  to  know  the  Lord  (Jer.  xxxi,  34). 
But  they  shall  all  be  taught  of  God,  both  small  and  great, 
when  He  shall  pour  out  His  Spirit  on  all  flesh,  that  sons  and 
daughters  prophesy,  young  men  see  visions  and  the  old  men 
dream  dreams,  and  His  Spirit  shall  flow  upon  His  servants  and 


40  The  German  Sectarians  of  Pennsylvania. 

handmaids  (Joel  ii,  28-32).  So  will  He  himself  make  clear 
His  meaning,  and  show  His  might,  yea  verily,  be  the  Word 
itself. 

"  For  this  join  in  supplication,  whosoever  can  pray. 

' '  Come  quickly,  Lord  Jesus. ' ' 

N  examination  of  the  Sauer  Bible 
shows  that  while  with  a  single  ex- 
ception (Job  xixv,  25,  26,  27)  he  may 
have  confined  himself  to  the  Halle  text 
in  the  Bible  proper,  he  certainly  de- 
parted widely  from  the  accepted  version  in  his  appendix  to 
the  Apocrypha  of  the  Old  Testament.  Here  he  used  the 
Berleburg  text,  which  differs  from  the  Luther  version  mainly 
in  the  fact  that  in  the  seventh  chapter  of  IV  Ezra,  follow- 
ing verse  35,  there  is  introduced  a  quantity  of  matter  which 
that  version  states  is  "A  certain  Arabic  Translation  to  be 
found  only  recorded  in  England,  etc."  This  pericope  relates 
to  the  seven  degrees  of  humiliation  and  glorification. 

We  will  here  digress  to  explain  more  fully  the  point  at 
issue  about  the  Book  of  Esdras : 

Catholic  theologians  call  this  book  the  Fourth  of  Esdras, 
because  they  reckon  the  canonical  books  of  Ezra  and  Nehemiah 
the  First  and  Second  of  Esdras,  Esdras  being  merely  the  Greek 
for  Ezra.  The  First  apocryphal  book  of  Esdras  they  therefore 
call  the  Third,  and  what  Protestants  call  the  Second  they  call 
the  Fourth. 

Now,  the  apocryphal  First  of  Esdras  has  very  little  original 
matter,  being  largely  composed  of  extracts  from  Chronicles, 
Ezra  and  Nehemiah  ;  only  the  third  and  fourth  chapters  and 
the  first  six  verses  of  the  fifth  are  new.  When ,  therefore,  we 
speak  without  qualification  of  the  Book  of  Esdras,  we  may 
fairly  be  taken  to  mean  the  famous  apocn-phal  Apocalypse, 
written  in  Greek  by  an  unknown  writer  about  the  time  of  the 
Christian  era.  The  original  Greek  is  lost,  and  the  book  has 
come  down  to  us  in  Latin,  Syriac,  Armenian,  Ethiopic  and 
Arabic  translations.     Now,   right  in  the  middle  of  the  book 


The  Fourth  of  Esdras.  41 

there  is  a  long  passage  about  heaven  and  hell,  which  must 
have  been  in  the  original  Greek,  because  it  is  found  in  all  four 
of  the  Oriental  versions  just  named,  and  was  anciently  quoted 
in  Latin.  But  from  the  invention  of  printing  to  the  year  1875 
it  was  not  found  in  any  Latin  manuscript.  Consequently  as 
the  Catholic  and  other  European  versions  of  it  were  always 
based  on  the  Latin,  they  persistently  omitted  this  passage,  in 
spite  of  the  fact  that  it  was  quoted  by  the  Fathers  from  the 
fourth  century  onwards. 

At  last  a  Cambridge  librarian,  named  Bensly,  found  the 
missing  passage  in  a  Latin  manuscript  of  the  ninth  century  at 
the  famous  cathedral  city  of  Amiens,  and  published  it  at  his 
own  University  in  1875.  Soon  after  this  the  scholars  of  the 
English  Church,  in  a  new  edition  of  the  Apocrypha,  published 
the  fragment  in  its  right  place  in  the  text,  having  to  wedge  in 
seventy  new  verses  into  the  seventh  chapter  in  order  to  do  so. 

Finally,  in  1895,  when  the  Revised  Version  of  the  Apocrypha 
came  out,  the  seventy  verses  were  there  too.  It  is  not  gener- 
ally known  that  the  Anglo-American  Revised  Version  took 
twenty-five  years  to  complete.  Begun  in  1870,  the  New  Tes- 
tament appeared  in  1881,  making  a  great  sensation  ;  the  Old 
Testament  fell  flat  in  1885,  and  the  Apocrypha  still  flatter  in 

1895- 

Now  the  same  fragment  which  we  have  seen  thus  reinstated 
by  the  scholars  of  the  nineteenth  century  as  a  literary  matter 
of  course,  without  opposition,  was  printed  by  the  German  Dis- 
senters in  their  version  of  the  Scriptures  published  at  Berleburg 
in  Westphalia  in  the  year  1726.  From  this  version  it  was 
faithfully  copied  by  Christopher  Sauer  in  his  Germantowu 
Bible,  and  he  also  stated  that  it  was  found  in  an  Arabic  manu- 
script in  London.  We  have  already  seen  that  even  then  it 
existed  in  Syriac,  Armenian  and  Ethiopic,  as  well  as  in  Arabic 
and  in  Latin  too,  if  people  had  only  known  where  to  look  for 
the  manuscript.  So  small,  however,  was  the  diffusion  of  sacred 
learning  in  the  eighteenth  century  that  some  theologians 
attacked  the  honest  Germans  for  printing  the  whole  of  this 
ancient  Apocalypse  of  Esdras.  (Readers  must  remember  that 
all  Apocrypha,  that  is,  uncanonical  writings,  are  not  Apoca- 


42  The  German  Sectarians  of  Pennsylvania. 

lypses  ;  neither  are  all  Apocalypses  among  the  Apocrypha. 
But  the  Book  of  Esdras  is  both  an  Apocryphon  and  an  Apoca- 
lypse. ) 

It  was  this  departure  which  again  aroused  the  ire  of  the 
Lutheran  and  Reformed  pastors,  and  made  the  corrected 
title-page  a  necessity.  At  the  same  time  this  feature  in- 
creased the  popularity  of  the  new  Bible  among  the  Sec- 
tarians, many  of  whom  attached  considerable  mystical 
import  to  the  Berleburg  text  and  the  supposed  interpolation. 

It  was  not  alone  to  the  above  noted  variations  from  the 
Halle  text  that  umbrage  was  taken  by  the  various  clergy, 
but  also  to  the  Appendix  known  as  Kurtzer  Begriff (Brief 
Compend).  Here  Sauer  and  his  associate  (now  thought  to 
have  been  Johannes  Hildebrand)  who  composed  it,  had  full 
sway  in  ventilating  their  opinion.  This  called  down  upon 
them  numerous  anathemas  from  the  German  clergy  within 
the  Province.  One  of  these  peculiar  sermons  has  come 
down  to  us.  It  was  preached  by  Balthasar  Hoffman,  a 
Schwenkfelder,  and  has  been  preserved  in  a  manuscript 
volume  of  his  writings  compiled  by  his  son  Christopher 
Hoffman  : 

Theologische  Bezeugung,  iiber  Matt.  24.,  25.  Wo  sinte- 
mal  im  neiten  Bibel  Druck  in  Germantown  iiber  diese  worte 
zu  ende  des  Bucks  ein  Bedenketi  7nit  eingeruckt.  Solches 
den  Theologischen  Sinn  des  Herrn  Christi  gar  nicht  enthdll} 
und  nach  der  Mystica  sick  auch  nicht  wohl  fiigen  will.  Und 
von  dieser  Bibel  auch  einige  Exemplaria  unter  uns  Syne 
gekaufft  zvorden,  also  habe  bedacht  es  gcbiihre  mir  den  sinn 
hier  iiber  wie  ich  ih?i  nach  der  Christlichen  Theologie  ansehe 
zu  Offenbahren.  Doch  also  dass  ich  daniit  den  Author  des 
erwahnten  Bedenkefis  iiber  diesen  vers  nicht  wiederlege.^ 

Christopher  Sauer,  it  is  true,  in  his  advertisements  gives 


31  Predigten  von  Balthaser  Hoffman,  gesammelt  und  zusammen  getra- 
gen  von  Christoph  Hoffman,  MDCCXCV.  Volume  in  collection  of  Hon. 
Samuel  W.  Pennypacker,  Philadelphia. 


Appendix  to  Suiter's  Bible. 


43 


enffias 


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S?SBBBP!  «»«-«** 


44  The  German  Sectarians  of  Pennsylvania. 

his  patrons  the  option  of  having  their  Bibles  bound  with  or 
without  this  debatable  matter,  but  the  writer  has  never  been 
able  to  find  one  that  lacked  it.  In  the  subsequent  editions 
of  1763  and  1776,  while  the  Apocryphal  matter  was  con- 
tinued, the  "  Brief  Compend,"  which  had  given  rise  to  so 
much  censure,  appears  to  have  been  left  out. 

As  to  the  typographical  part  of  the  first  edition,  too  much 
credit  cannot  be  given  to  all  the  parties  who  were  con- 
cerned in  its  publication.  An  examination  of  one  of  the 
copies  will  show  the  use  of  several  different  fonts  of  type 
both  in  capitals  and  body  type.  The  paper  is  of  a  good 
quality  of  domestic  rag-paper.  Here  a  difference  will  oc- 
casionally be  noticed  showing  that  the  paper  did  not  all 
come  from  the  same  maker. 

The  press  work  of  all  the  copies  examined  by  the  writer 
was  uniformly  good,  the  impression  sharp  and  clear,  the 
type  clean,  the  ink  properly  distributed,  and  the  register 
perfect,  while  the  text  is  remarkably  free  from  misprints 
or  typographical  errors,  thus  showing  a  high  order  of  proof- 
reading and  supervision.  From  the  signature  imprints  it 
would  appear  that  four  pages  were  printed  at  a  time,  the 
size  of  the  type  page  being  9x6^  inches. 

All  imperfect  sheets  were  evidently  destroyed,  great  care 
being  taken  to  make  every  book  a  perfect  copy.  There  is 
a  tradition  that  one  out  of  every  ten  was  spoiled  or  had  to 
be  thrown  out  for  some  reason  or  another.35 

The  superficial  statement  has  also  been  made  by  some 
too  enthusiastic  writers,  that  even  the  type  with  which  the 
first  Sauer  Bible  was  printed  was  a  domestic  product  made 
by  the  ingenious  Sauer,  and  that  the  punches  rather  than 
the  type  were  sent  over  by  Dr.  Ehreufried  Luther,  without, 
however,  stating  the  authority  upon  which  their  claims  are 
based.     One  soi-disant  historian  has  even  gone  so  far  as  to 


35  This  tradition  is  substantiated  by  a  note  at  the  bottom  of  the  specimen 
type  sheet  issued  by  the  German  printer.     Vide  volume  i,  p.  349. 


First    Type   Cast  in  America.  45 

publish  a  picture  of  au  old  blacksmith's  anvil,  with  the 
inscription,  "Anvil  on  which  matrices  were  forged  for  the 
type  of  the  Saur  Bible  of  1743."  This  assertion  is  an 
unwarranted  misstatement,  independently  of  the  fact  that 
the  delicate  copper  matrices  for  casting  type  are  not  forged 
on  a  blacksmith's  anvil  with  a  sledge-hammer. 

As  a  matter  of  fact  and  in  the  interest  of  historical  truth 
and  accuracy,  the  writer  will  state  that  neither  the  elder 
Christopher  Sauer  nor  his  son  ever  cast  a  single  piece  of 
type.  The  first  and  second  editions  of  the  Sauer  Bible 
were  printed  entirely  with  imported  German  type,  as  was 
also  the  greater  part  of  the  third  edition,  if  not  all.  It  is 
only  toward  the  latter  part  of  the  New  Testament  of  the  1 776 
edition  that  evidences  of  the  occasional  use  of  American 
type  appear.  The  first  attempt  to  cast  type  in  Germantown 
was  made  about  the  year  1772  or  1773,  and  was  evidently 
a  venture  of  the  sons  of  the  second  Christopher,  in  which 
enterprise  Alexander  Mack  was  also  interested. 

The  proof  of  this  statement  is  furnished  by  Alexander 
Mack  himself,  who  composed  a  poem  upon  the  occasion, — 
Reim-Gedicht  vor  die  Liebe  Jug  end.  This  consisted  of  no 
less  than  one  hundred  stanzas,  and  it  was  set  up  with  new  type 
and  published  as  No.  12,  Vol.  II,  Geistliches  Magazicn. 
At  the  close  he  states  :  "  Gedruckt  mit  der  ersten  Schrift  die 
jemals  in  America  gegossen  worden  (Printed  with  the  first 
type  ever  cast  in  America)."  A  copy  of  this  issue  is  in  the 
library  of  the  writer. 

Two  months  after  the  first  edition  of  Sauer's  Bible  was 
finished  (October,  1743),  Benjamin  Franklin  sent  the  Ger- 
mantown printer  a  lot  of  English  type  for  trial.  Sauer's 
English  printing  does  not  appear  to  have  been  successful 
at  that  time,  as  we  know  of  no  English  imprint  of  his  press 
prior  to  1749,  when  he  issued  an  edition  of  Thomas  a 
Kempis. 

Sauer  continued  to  buy  his  paper  from  Franklin,  and,  as 


46  The  German  Sectarians  of  Pennsylvania. 


&t* 


ic&ltl 


>tSbc<?. 


{Ke^SeMd^r  uor  tie  lie&e  Suaenfr/ 

SHelooie.    Wo  iff  3&|as  mein  tferfengenl 

^  nter  f$&nje?r  wewfdjen*  ^omr  Dec  ^ngelganje  fc^aar# 
f    $  Rhftwn.SflwcitfSS*  S83eid)en,  eljwiun&be&Unett/ 


tKufiH*  fanem  ttebjfen  @otjn»  tfau&  uni>  fteru 


«ft  <#>  <^>  ^  50>  <^>  ^X5i  <#>  &><&>  UK  \&>  <0i  *9i  *&'•&)  <lh*ffi<Qf&<8i%ft 

QkbnKft.tnit  fcev  «Tfw3  @$rift  fcie  retnefe  in  Sirica- 

Heading  and  Colophon  of  the  First  Sheet  Printed  with  Domestic 
Type  Cast  about  1773. 


THE    GERMAN     SECTARIANS    OF     PENNSYLVANIA. 


HAND     MOLD    AND     MATRIX. 
AS  USED   IN  CASTING  FIRST  GERMAN   TYPE,   GERMANTOWN,   1772-73. 


Collection  of  Samuel  macmenev.  Esq.,  Phila. 


Franklin  and  Saner. 


47 


Seal  of  American  Philoso- 
phical Society. 


is  shown  by  the  latter's  ledger,  various  amounts  were 
charged  to  the  Germantown  printer  between  December  17, 
1744,  and  April  15,  1748,  until  he  finally  was  indebted  to 
Benjamin  Franklin  to  the  sum  of  ^66.1.0. 

In  the  meantime  Franklin  conceived  the  idea  of  setting 
up  a  German  printing-office  in  Philadelphia  upon  his  own 

account.  For  this  purpose  he 
associated  himself  with  Johanu 
Bohm  and  later  with  the  Arm- 
brusters.  The  German  type  for 
this  venture  was  obtained  from 
Christopher  Saner,  who  having 
completed  his  Bible  could  well 
spare  the  letters,  and  thereby  re- 
duce his  indebtedness  by  forty 
pounds.  Upon  page  48  we  give  a 
fac-simile  of  this  interesting  trans- 
action. It  is  in  the  handwriting  of  Franklin  and  appears 
upon  folio  43  of  his  Ledger  "A,"  which  is  now  in  the 
collection  of  the  American  Philosophical  Society. 

In  a  series  of  investigations  instituted  by  the  writer  at 
various  times,  to  gather  all  available  facts  bearing  upon  the 
issue  of  this  pioneer  edition  of  the  Holy  Writ,  facts  have 
presented  themselves  which  seem  to  confirm  the  traditions 
of  a  co-operation  of  the  Ephrata  Brotherhood,  in  addition 
to  such  as  had  come  to  Germantown  to  help  in  the  work. 
Some  of  these  facts  even  appear  to  throw  a  shadow  of 
doubt  upon  the  accepted  belief  that  this  Bible  was  entirely 
a  Germantown  product. 

The  first  definite  evidence  of  any  connection  of  the 
Brotherhood  with  Sauer's  great  venture,  was  the  finding 
of  the  peculiar  Ephrata  watermark  upon  a  few  of  the 
sheets,  showing  that  at  least  some  of  the  paper  was  made 
at  the  mill  of  the  Brotherhood  on  the  Cocalico. 

This  discovery  led  to  a  further  search,  and  resulted  in 


48 


The  German  Sectarians  of  Pennsylvania. 


« — 


Samuel  Eckerlin,  49 

the  finding  of  evidence,  showing  that  the  greater  portion 
of  this  edition  was  bound  and  distributed  from  Ephrata 
under  the  supervision  of  Brother  Jephune  (Samuel  Eck- 
erlin). 

In  the  issue  of  Sauer's  paper  for  November,  1 743,  appears 
the  following  announcement : 

jer  2)rtr<fer  madw  ftcfanf,  mil  cr  ficfjef,  t$  fe5r 
jmcnigc|ml),n>e[^e  unge&unt>ene33tbcln  &egef)ren,u. 
<rnia)tfooiel&inDenfanla|Ten,  al$  inbiefer  furijcn  3cit 
turn  ifym  fcgebrttrorben,  06  man  roo&l  gem  jeberman  fo 
$leta)  geboltfm  fdbe;  :£cnjenigen  roela)eni(6tn>citD0tt 
SEpbrata  wobnen,  Die  t&nnep  gegen  i&re  iQuttfung  unD 
Salting  DeS&brigen  Dafclbjl  cine  ge&im&ene  ober unge* 
bimbene  5M6el  fmben,  unb  tie  ni(bj  Praenummerirt  &as 
fe«n,t)U?c>nnc!t  au$  Dflfel&ft  fin&en,  unb  betfeflen  lie,  n>ie 
fa  jtc  roptJen  ge6unben  baben,  ober  ftnDen  febon  ge&unbene 
fcen!$3smuel  £tferltn.  ©on&ortm  foBenaucJ)'  inbie 
neiieStabjgebracftttBerbenan  $p.  Kie0crDo<5r,  Med. 
shiionctfrer.  Sftac&ber  crfiert  ©elegen&eit  mirD  man 
aaft  gebunbene  in  Ste2)orc?  fin&en,  too  ji<  Prsnum- 
merirt.  tinb  itjre  Ouittung  empfangen  5a6m. 

"  The  printer  gives  notice  that  he  finds  there  are  but 
few  who  desire  unbound  Bibles,  and  that  he  cannot  have  so 
many  bound,  nor  as  rapidly  as  they  are  demanded  of  him, 
though  he  would  like  to  see  every  one  satisfied.  Those 
who  do  not  live  far  from  Ephrata  can  procure  their  Bibles 
bound  or  unbound,  by  presenting  their  receipts  and  a  pay- 
ment of  the  balance.  And  such  as  have  not  subscribed 
can  also  find  them  there,  and  order  them  bound  as  they 
desire,  or  get  them  already  bound  of  Samuel  Eckerlin. 

"  From  thence  the  new  city  will  also  be  supplied  by 
H.  Rieger,  Doct.  Med.,  in  Lancaster. 

"At  the  first  opportunity  bound  Bibles  will  also  be  sent 
to  New  York  for  such  as  have  subscribed  and  have  their 
receipts." 

From  the  above  we  are  led  to  infer  that  either  the  whole 
edition,  or  at  least  the  greater  part  of  the  sheets,  was  at 


50  The  German  Sectarians  of  Pennsylvania. 

Ephrata  and  was  bound  there.  Now,  the  question  arises, 
in  view  of  this  advertisement  and  the  finding  of  the  peculiar 
watermark  of  the  Brotherhood  upon  some  of  the  sheets> 
were  any  of  the  sheets  printed  at  Ephrata  ?  and  if  so,  was 
it  not  the  Appendix,  which  is  in  different  type  from  the 
rest  of  the  text  ? 

Then,  again,  how  did  it  happen  that  the  edition,  or  so 
large  a  portion  of  it,  came  to  the  Ephrata  bindery  ?  We 
know  that  it  consisted  of  no  less  than  twelve  hundred 
copies.  Each  set  of  sheets  weighed  about  five  pounds, 
making  a  total  in  round  numbers  of  six  thousand  pounds, 
or  about  60  cwt.  of  freight.  The  means  of  transportation 
were  then  very  crude  and  limited  to  the  lumbering  four- 
wheeled  box  wagon,  which  was  the  forerunner  of  the 
Conestoga  wagon.  The  roads  were  primitive,  mere  dirt 
lanes,  without  bridges  over  streams  or  rivers.  To  move 
so  great  a  quantity  of  paper  back  and  forth  without  in- 
jury, be  it  either  printed  or  blank,  was  a  task  of  no  mean 
magnitude. 

As  Lancaster  county  was  the  chief  stronghold  of  the 
Separatists,  so  the  largest  demand  for  the  new  Bible  nat- 
urally came  from  that  center.  Johann  Friedrich  Rieger, 
who  was  appointed  the  agent  at  Lancaster  city,  did  a 
thriving  business,  and  so  great  was  the  demand  for  a  time 
for  finished  copies,  that  it  exceeded  the  supply  as  well  as 
the  capacity  of  the  Ephrata  bindery.  Sauer,  to  help  Rieger 
out  of  the  difficulty,  returned  a  number  of  bound  Bibles  to 
Lancaster  and  inserted  the  following  notice  in  his  paper,  of 
February  16,  1744: 

"  Because  they  at  Ephrata  cannot  bind  so  many  Bibles  as 
are  ordered  from  Herr  Rieger  at  Lancaster,  so  we  give  notice 
that  bound  volumes  will  be  sent  thither  immediately." 

Two  months  later  (April  16,  1744)  another  notice  informs 
the  puplic  that  the  supply  was  now  equal  to  the  demand  : 

"  At  Herr  Jacob  Friedrich  Rieger's  in  the  new  city  of 


Interpolation  in  the  Book  of  Job.  51 

"  Lancaster  there  are  now  to  be  had  Bibles  in  different 
"bindings  and  prices." 

An  agency  for  the  sale  of  these  Bibles  was  also  opened  in 
New  York  and  in  the  Jerseys.  The  former  was  in  charge 
of  one  Jacob  Bember,  and  after  his  death  was  continued  by 
his  widow. 

The  continued  attacks  by  Muhlenberg  and  other  clergy- 
men upon  the  orthodoxy  of  the  new  American  Bible,  now 
since  the  correction  of  the  title-page,  were  based  upon  the 
introduction  of  the  Berleburg  text  in  the  nineteenth  chapter 
of  the  Book  of  Job,  and  upon  the  Brief  Compend  at  the  end 

24*  ^ctneweiferncngriffefmtf  bUQf  tmb  gum 
tiwgen  geDddjftiif?  in  rinen  fettgeoouen  tomhrn  I 

*f.  $a  i$  mih  t>a§  mm  &Idfcr  febtf.j.tjnt> 
er  tt&t)  ttt  k$ti  iibit  Oen  jlaub  (1$  aafmadm : 
JRuMU.  enoitt)  mi%  fymafy  au§  tertc&ca  eafernKffm. 

x6.  UnD  nad)&eni  id)  twrDe  craxjcfan/  fo  mtt>m 
fctefe  fcinae  af$ef  est  feptt#  tint)  ify  n?crD<  in  mmtm 

(Sut&tt)  Unbmer&t  barna$  mit-Mclcr  mtuut  fyrcf  um> 
gtbm  MtUiij  vnhmtbt in metnem  jlsifd;  ©£>«  fct>eir. 

27.  ©enfelbenroerDeid)  *>or  mid)  fc5auen;<unl> 
tnt'uu  augen  tt>evt>en  e$  fe&en>  unt>  nicfrt  was  f  rent" 
£e&$0?eine  nisren  fmb  serjebwt  in  mcmim  fcfyoofc 
(£u$.)SenfeU>en»er&e34>  wttftifah  vmb  mciuc  auacti 
nxtbeti  if)ti  fctjainn,  urft  fcin  f«mD«r  3R«nc  nicren  finD 
»ewf)ret  in  nuinem  fc&oog. 

as.  Jennifer  fprec^et:  ^tett>oflentt>irir;nwr* 
fofgsnf  tint)  dnefad)c$u  i(>m  ftnben  ? 

z%  ^uvdj&t  end)  sor  &em  fcbroevtJr:  Ocrtn  Da3 
f$n>ei$t  if!  Der  im  ubcr  bic  mnjcf  f)ttf  cuf  Dag  tfyr 
wijfet/ Da^ein  cjeric&t  f<D. 

of  the  work.  A  facsimile  of  the  objectionable  matter  in 
the  text  is  here  presented,  and,  as,  will  be  seen,  was  merely 
inserted  by  way  of  comparison,  to  show  the  difference  in 
translation  between  the  Luther  and  Piscator  versions. 


52  The  German  Sectarians  of  Pennsylvania. 

These  attacks  led  Saner  to  print  the  following  explana- 
tion in  his  Almanac  of  1744 : 

' '  Those  who  have  paid  something  in  advance  upon  the  Bible 
(pracmimmerirt) ,  also  others  who  desire  one,  but  have  paid 
nothing  down,  and  have  perhaps  from  the  pulpit,  or  elsewhere, 
heard  that  the  Bible  which  was  printed  at  Germantown  is  false, 
and  not  according  to  Luther's  translation,  and  whatever  has  not 
been  said  ;  such  are  informed  that  it  is  now  printed  and  lies 
open  to  the  eyes  of  all  men  who  desire  to  see  it ;  that  it  is  as 
we  promised,  namely,  according  to  the  Halle  [version] .  Any 
however,  who  wish  to  prove  that  the  same  is  not  Luther's 
own  work,  will  make  themselves  useless  trouble. 

"  It  is  too  bad  that,  with  all  the  war  and  strife  in  the  realm 
of  nature  and  of  the  church,  any  one  should  now  want  to  dis- 
pute the  correctness  of  the  translation,  wherein  the  God  of 
Peace  has  made  known  his  will  unto  us. 

' '  Assuredly,  we  should  have  remained  entirely  quiet,  and  not 
called  attention  to  it,  if  it  did  not  concern  anything  more  than 
any  other  natural  work.  To  the  carnal  man  there  is  much  in 
the  Bible  that  is  not  pleasant  to  him  and  he  would  that  it 
sounded  differently,  so  that  it  would  suit  him.  But  when  he 
is  once  placed  in  doubt,  whether  this  or  that  letter  be  true  or 
false,  what  good  can  come  out  of  this  ?  We  will,  however, 
state  in  advance  that  an  adversary  in  his  own  defence  can  offer 
as  an  objection,  that  we  have  inserted  the  third  and  fourth 
books  of  Ezra,  and  the  third  of  Maccabees,  which  are  not  of 
Luther's  translation. 

' '  To  all  such  our  answer  is  :  In  the  Halle  Bibles  of  1 708,  these 
books  were  printed,  but  not  in  the  thirty-fourth  edition.  Had 
they  been  inserted  we  should  have  continued  them. 

' '  We  used  the  third  and  fourth  Ezra  from  the  Berleburg 
Bible,  which  has  such  a  text  and  translation  as  one  would  sup- 
pose even  a  child  would  become  interested  in,  if  he  had  but  the 
merest  divine  spark  within  him.  It  must  be  remembered  that 
whosoever  does  not  approve  of  these,  need  only  give  the  order 
and  they  will  not  be  inserted. 

"Another  matter  to  be  remembered,  namely:  as  we  were 


Piscator  vs.  Luther.  53 

even  busy  printing  the  book  of  Job,  we  learned  that  a  certain 
great  preacher  publickly  said  :  That  with  the  single  exception 
of  the  verse,  '  I  know  that  my  Redeemer  liveth,'  the  whole  book 
of  Job  was  not  worth  reading.' 

"  One  should  now  consider  this  book  the  more,  as  Job  was  a 
man,  of  whom  even  the  Devil  gave  personal  testimony;  which 
of  many  a  preacher  he  neither  could  nor  would  do  !  We  see 
that  Job  represents  a  man  who  was  truly  righteous,  and  his 
righteous  God  turned  him  to  dust,  so  that  of  the  human  right- 
eousness of  which  he  knows,  nought  remains.  But  at  last  the 
new  man  is  awakened  from  the  dust.  Further,  as  Luther's 
translation  points  merely  to  the  resurrectiou  of  the  flesh,  so  we 
have  preferred  Piscator's  translation,  and  have  paralleled  it  with 
Iyiither's.  Now  this  is  all  that  any  adversary  of  our  Bible  will 
have  to  object  to. 

"It  is  so  much  the  easier  to  pardon  our  accusers,  because 
many  of  them  have  not  yet  seen  our  edition  of  the  Bible,  but 
only  know  it  from  hearsay.  If  they  once  see  it,  and  compare 
it  word  for  word,  they  will  soon  be  of  a  different  mind  and 
say  :  It  is  not  corrupt,  but  we  are. 

"In  our  Almanac  for  1742  we  mentioned  that  if  any  one 
wished  to  contribute,  so  that  the  cost  of  the  Bible  edition  might 
be  reduced,  or  toward  a  less  price  for  the  poor,  or  even  that 
it  might  be  given  away,  we  would  make  a  public  acknowledge- 
ment.    To  make  this  promise  good,  we  announce  that  H ch 

H 1  has  contributed  for  the  poor  seven  shillings. 

"From  Germany  a  Christian  soul,  led  by  a  high  hand, 
ordered  a  contribution  furthering  the  printing  of  the  Bible,  but 
as  the  same  made  hardly  any  impression,  we  added  according 
to  our  own  means,  and  lowered  the  price  from  fourteen  to  twelve 
shillings,  at  which  price  it  remains  unbound,  which  may  be 
done  according  to  one's  means.  J.  A.  R.  prepaid  for  seven 
copies  to  present  the  same  to  seven  indigent  German  servants 
in  his  service.     A  good  example. 

' '  Whoever  have  prepaid  can  give  their  order  as  to  whether 
the  volumes  are  to  be  sent  unbound  or  bound,  and  how,  whether 
in  sheep-skin  or  calf-skin,  studded  or  not.  We  will  do  or  leave 
as  ordered,  as  soon  as  possible." 


54  The  German  Sectarians  of  Pennsylvania, 

Acrimonious  as  were  the  disputes  between  Muhlenberg 
and  Sauer,  they  were  mild  in  comparison  with  those  be- 
tween the  Germantown  printer  and  Rev.  Caspar  Ludwig 
Schnorr,  the  Reformed  pastor  at  Lancaster,  who  also  for  a 
time  served  the  Tulpehocken  charge.  The  latter  attacked 
the  orthodoxy  of  the  Sauer  Bible  even  more  vehemently 
than  did  his  Lutheran  compeer  in  Philadelphia.  And  as 
the  chief  demand  for  the  Sauer  version  came  from  Lan- 
caster county,  Schnorr's  persistent  attacks  struck  the  printer 
in  his  most  vital  spot.  This  caused  the  controversy  to  become 
exceedingly  bitter.  Some  of  these  charges  and  counter- 
charges appeared  in  print.  A  specimen,  both  pro  and  con, 
will  suffice  as  an  illustration. 

Rev.  Caspar  Ludwig  Schnorr,  in  his  report  to  the  Classis 
of  Amsterdam,  dated  March  15,  1745,  urges  the  necessity 
for  an  immediate  filling  of  his  previously  made  requisitions 
for  Bibles,  and  that  they  be  sent  him  without  delay,  So  that 
he  may  distribute  them.     In  his  report  he  says : 

' '  The  promised  Bibles  are  now  the  more  necessary  as  the 
arch  sect-master,36  by  the  name  of  Sauer  in  Germantown,  two 
hours  from  Philadelphia,  makes  himself  heard  in  his  printed 
Almanac,  as  follows  :  The  Book  of  Job  would  not  be  worth 
reading  if  it  were  not  for  the  words  '  I  know  that  my  Redeemer 
liveth.'  And  above  this  he  calls  all  Universities  'institutions 
of  the  Devil.'  From  this  we  may  plentifully  perceive  how  he 
falsifies  the  whole  Bible. 

"  Consequently  upon  all  occasions  I  preach  against  it,  and 
caution  my  hearers  not  to  purchase  it,  as  I  have  the  gracious 
promise  of  the  Honorable  Classis  that  they  will  send  me  a 
number  of  Bibles  for  distribution. ' ' 


36  Strange  as  it  may  appear,  Christopher  Sauer,  who  is  designated  as  an 
"arch  sect-master,"  and  as  opposing  everything  orthodox,  and  yet  was 
so  closely  allied  with  the  Eckerlinsof  the  Mystical  Zionitic  Brotherhood, 
at  the  same  time  was  perhaps  the  first  anti-Mason  in  America,  because  it 
was  claimed  that  they  opposed  the  orthodox  church.  Sauer  not  only 
denounced  the  Free-masons,  but  published  what  he  called  an  ' '  Expose"  of 
their  Rites  and  Mysteries. ' ' 


Rev.   Caspar  Schnorr.  55 

When  these  continued  attacks  of  Schnorr  and  others 
came  to  the  knowledge  of  Sauer,  and  the  demand  for  his 
Bibles  fell  off  to  a  perceptible  degree  in  Lancaster  county, 
he  printed  the  following  announcement  in  his  newspaper : 

"It  is  no  secret  how  many  Germans,  unknown  to  them- 
selves, have  for  a  long  time  in  America  been  forced  to  listen 
to  and  help  themselves  with  certain  preachers.  We  are  cer- 
tainly neither  an  enemy  nor  a  hater  of  a  single  one,  as  the  more 
miserable  a  creature  is,  the  more  compassion  and  pity  we  owe 
unto  it.  A  year  ago  about  this  time  we  received  reliable  infor- 
mation from  Germany,  that  more  of  this  kind,  who  were  driven 
from  their  native  place  for  immorality,  intended  to  seek  service 
in  this  country.  We  owe  the  duty  unto  God  and  all  men  now 
to  publish  this  warning,  as  by  vicious  teachers  the  ignorant 
are  made  worse,  and  angered,  and  enticed  to  disputes  and  dis- 
sension, rather  than  benefited. 

' '  Especially  is  this  the  case  with  the  youthful  and  careless 
(leichtsinnige)  hearers,  who  look  more  to  the  life  and  behaviour 
of  the  preacher  than  to  the  truths  that  he  preaches  unto  them. 

"  Soon  after  came  Caspar  Schnorr,  who  acted  as  if  he  were 
right  (getroffen) .  So  is  any  one,  be  he  the  greatest  sinner  in 
Europe  or  here,  if  he  repent  from  his  wicked  ways.  Then  the 
latter  shall  not  be  remembered  by  God  and  all  his  children  in 
Eternity,  just  as  when  a  righteous  man  doth  turn  from  his 
righteousness  (which  he  hath  done)  he  shall  not  be  remem- 
bered.    Ezekiel  iii,  20  ;  Euc.  xv,  10. 

"The  dear  man,  however,  in  place  of  bettering  himself, 
thought  to  revenge  himself  upon  Sauer,  but  commenced  at  the 
wrong  end.  He  preached  in  Dulpehacken  [sic]  and  other 
places  :  That  the  Germantown  Bible  was  false,  one  should 
beware  of  it  (as  many  of  his  hearers  declare).  Now  if  the 
dear  man  had  abused  Sauer  in  every  manner  and  painted  him 
with  the  great  black  tail  (Jbensel')  of  Satan,  Sauer  would  never 
have  answered  a  word  in  his  own  justification.  Now,  however, 
as  he  has  proclaimed  the  Bible  as  false  and  has  published  it,  he 
will  have  to  answer  unto  God.  May  he  be  merciful  and  gra- 
cious unto  him,  when  he  repents  of  his  other  sins  and  vices, 


56  The  German  Sectarians  of  Pc7insylvania. 

and  supplicates  unto  God  for  mercy,  and  experiences  it.  Then 
it  will  be  an  easy  task  for  him  publicly  to  recall  what  he  has 
thus  far  proclaimed. 

"It  is  usual  when  one  tells  the  truth  that  they  are  hated 
by  the  opposers  of  truth.  Therefore  he  is  not  the  only  one 
who  has  prostituted  himself  in  this  manner. 

"  But  we  hear  similar  expressions  from  the  east  to  the  west, 
so  far  as  German  settlers  live  upon  these  400  miles.  A  well- 
known  man,  who  lately  travelled  through  Virginia,  met  with  a 
widow,  who  told  him  how  she  ran  her  large  plantation,  with 
much  cattle,  etc. ,  all  in  fine  order.  The  man  said  to  her : 
'  My  dear  woman,  have  you  also  sought  for  the  salvation  of 
your  soul  ?'  Her  answer  was,  '  that  here  one  lived  far  away 
from  all  preachers  and  churches,  and  the  vicinity  was  seldom 
visited  by  any  preacher. '  The  man  said  :  '  Do  you  read  in  the 
Bible,  and  pray  to  God  for  understanding,  examine  your  life 
accordingly  and  pray  unto  God  for  strength  and  spirit,  etc?' 
She  answered,  '  I  have  no  Bible,  and  do  not  know  how  to 
to  obtain  any. '  The  man  said  :  '  Why  they  are  printed  in 
Germantown,  and  are  to  be  had  in  Philadelphia,  Lancaster, 
etc. '  She  made  this  answer :  '  The  preacher  who  was  last 
here  said  that  they  were  false. '  '  This  is  not  so, '  answered 
the  man.  The  woman  rejoined  :  '  The  preacher  certainty 
ought  to  know.'  And  thus  the  whole  land  is  deceived,  except 
in  a  few  places  where  the  hearers  have  learned  better. 

' '  Now  what  shall  we  say  to  this  ?  It  would  surely  be  a  sign 
that  no  honest  motive  induced  the  printing  of  our  Bible  if  the 
Devil  did  not  oppose  it,  and  so  stupidly  have  his  servants  done 


37  ( Vide  p.  45  supra)  It  is  not  known  which  of  the  sons  were  interested 
in  the  experimental  type  foundry  ;  tradition  mentions  Christopher  and 
Peter, — all  indications  point  in  that  direction.  Also  that  the  matrices, 
punches  and  moulds  were  saved  from  seizure  during  the  Revolution.  It 
is  said  they  were  carted  to  a  farm  near  Phcenixville  and  there  hidden 
until  after  the  war,  when  they  were  again  brought  into  use  by  Samuel 
Sauer,  born  March  20,  1767,  the  youngest  son  of  the  deceased  Christopher, 
and  who,  on  account  of  his  youth,  escaped  banishment  after  the  Revolu- 
tion. He  set  up  a  small  press  at  Chestnut  Hill,  removed  to  Philadelphia, 
1794,  Baltimore,  1795,  where  he  became  prominent  as  a  publisher  and 
type  founder. 


Bibles  Sent  to  Germany.  57 

this,  that  they  have  forgotten  their  natural  honor,  and  did  not 
remember  that  proof  might  be  demanded  of  them.  If  such 
persons  had  to  contend  with  their  equals,  they  would  cut  a 
sorry  figure  before  court.  We  trust  that  they  hereby  will 
acknowledge  that  they  need  conversion  far  more  than  the 
Indians,  who  would  never  be  guilty  of  similar  actions.  If, 
however,  they  conclude  to  continue  in  their  course,  we  will 
then  advise  their  simple-minded  hearers  of  the  necessity  of 
weighing  every  word  they  hear,  whether  it  be  true  or  not,  as 
men  are  permitted  to  stand  in  the  pulpit  in  the  presence  of 
God  and  before  so  many  human  faces  and  wickedly  lie. 

"  It  is  unquestionably  a  righteous  teacher's  desire  and  man- 
ner, joy  and  pleasure,  when  he,  out  of  the  good  treasures  of  his 
heart  can  bring  forth  old  and  new,  and  prove  the  same  by  the 
Word  of  God  and  afterwards  realize  that  his  hearers  have 
found  improvement  therein,  and  are  ever  eager  for  the  true 
unadulterated  milk,  as  those  did  at  Berea,  who  searched  the 
Scriptures  every  day  to  see  if  it  was  as  Paul  had  said. 

"  To  the  contrary,  it  is  to  Satan's  great  advantage  that  the 
Bible  be  first  taken  out  of  the  hands  of  the  inexperienced 
before  he  sends  his  false  teachers,  as  then  they  can  make  the 
people  believe  what  they  like,  just  as  in  the  Papacy,  when  they 
cannot  make  search  for  themselves. ' ' 

When  Christopher  Sauer  had  completed  his  great  under- 
taking, and  the  demand  was  in  a  fair  way  of  being  supplied, 
he  sent  a  number  of  copies  to  Germany.  They  were  con- 
signed to  Dr.  Ehrenfried  Luther  in  Frankfort,  and  were  to 
be  used  by  him  as  an  offering  of  gratitude,  to  be  distributed 
among  such  persons  as  had  contributed  towards  the  publi- 
cation of  the  work. 

There  appears  to  be  some  uncertainty  as  to  the  number 
of  copies  sent  abroad,  as  well  as  the  vicissitudes  experienced 
by  the  consignment  before  it  reached  the  hands  of  the  right- 
ful party.  According  to  one  account  the  consignment  was 
shipped  by  Christopher  Sauer,  December  5,  1743,  by  the 
ship  Queen  of  Hungary,  Captain  Joseph  Faulkner,  master. 


58  The  German  Sectarians  of  Pennsylvania. 

The  vessel,  after  an  uneventful  voyage,  when  near  the  head- 
land of  St.  Malo,  is  said  to  have  been  attacked  by  French 
and  Spanish  pirates,  which  ended  with  the  capture  of  the 
ship  and  cargo.  The  booty,  according  to  this  account,  was 
sold  by  the  freebooters,  who,  it  appears,  disposed  of  the  case 
of  Bibles  for  four  Rix  dollars. 

Further,  it  was  not  until  a  year  or  two  after  this  occur- 
rence that  Dr.  Luther  learned  of  the  whereabouts  of  the 
lost  consignment.  He  at  once  wrote  to  the  person  who  had 
bought  the  books,  who  proved  but  too  willing  to  get  rid  of 
his  profitless  bargain,  so  that  he  lost  no  time  in  turning 
them  over  to  Dr.  Luther  for  what  he  had  paid  for  them. 

That  the  above  tradition  about  Sauer's  consignment  of 
Bibles  to  Germany,  which  is  the  one  usually  accepted  and 
has  been  repeatedly  printed,  fails  to  state  the  case  correctly, 
is  shown  by  the  advertisement  in  the  Pennsylvania  Gazette^ 
November,  1744,  wherein  notice  is  given  of  the  sailing  of 
the  very  ship  said  to  have  been  captured  by  the  pirates  of 
St.  Malo,  also  by  the  date  in  some  of  the  dedications  found 
in  the  presentation  copies  sent  by  Dr.  Luther,  which  give 
the  dates  both  of  1744  and  1745. 

The  advertisement  sets  forth  : 

For  London  direttly, 
The  Brigg.  Queen  of  Hungary* 

Burthen  1 50  Tons  Joseph  F  At  knar  Maf- 

ter  is  now  a  taking  in  Good*,  and 
\^fILL  Tail  in  50  Days.  She  is  a  good  failing  VcC- 
fel|  and  good  Accommodations  for  PaflTengcrt. 
por  Freight  or  Fafiage,  agree  withes  fJepkimtCS 
laid  Commander  at  liopkittt's  Wharf. 
September  1 6.  1 744. 

Now,  if  the  vessel  had  been  captured  early  in  1744,  she 
would  hardly  have  returned  to  Philadelphia  in  time  to 
make  another  passage  in  September  of  the  same  year. 
Then  again  assuming  that  the  books  were  sent  out  on  this 
trip,  the  dates  in  the  dedications  would  fail  to  agree.     Con- 


Presentation   Copies.  59 

sequently  we  shall  have  to  relegate  this  oft-told  tale  of  the 
American  Bibles  and  their  miraculous  restoration  to  the 
limbo  of  myth,  together  with  other  similar  stories,  such  as 
that  of  the  fiery  messengers,  etc.,  seen  in  the  clouds  of  the 
seventeenth  century. 

However,  be  this  as  it  may,  when  the  consignment  of 
Germanton  Bibles  came  into  the  possession  of  Dr.  Luther, 
he  had  a  Latin  dedication  printed,  the  wording  of  which 
appears  to  have  been  changed  in  some  cases  to  suit  the 
standing  of  the  recipient.  One  of  these  sheets  he  added 
to  each  copy. 

Sanctum  Hunc  Codicem  \  in  \  India  Occidentali  \  nuilo 
plane  Exemplo  \  et  \  Nee  Anglico,  nee  B-atavo,  nee  alio 
quovis  idiomate  |  ante  hac  |  Nuper  vero  Germanico  |  Pri- 
mum  et  quidem  Typis  Officios  sites  |  favetite  numine  | 
Excusum  I  Splendidce  Hujus  Civitatis  |  Bibliothecce  |  Dono 
Dat  I  H.  E.  Luther  J.  U.  D  et  C.  W.  A.  \  Francofurii 
quod ad  Manum  est  |  Kalendis  Junii,  MDCCXLIV.  \  1744. 

Dr.  Luther  retained  one  copy  for  his  own  library ;  the 
others,  according  to  an  original  memorandum  still  found  in 
one  of  these  Bibles,  were  distributed  as  follows  :  St.  Peters- 
burg, Stockholm,  Copenhagen,  Berlin,  Hanover,  Dresden, 
Gotha,  Weimar,  Brunswick,  Cassel  and  Stuttgart. 

It  is  not  known  where  these  presentation  copies  were 
bound.  As  the  work  was  all  finely  done,  tooled  and  gilded, 
and  some  ornamented  with  heraldic  emblazonment  of  the 
recipient,  it  is  but  fair  to  infer  that  they  were  sent  to  Ger- 
many in  a  rough  state,  viz. :  planiert  (stitched  and  glued), 
and  were  then  bound  either  by  Dr.  Luther  or  by  the  parties 
to  whom  they  were  given.  This  theory  is  strengthened 
by  the  fact  that  all  the  specimens  are  still  in  the  original 
bindings,  no  two  of  which,  so  far  as  the  writer  has  been 
able  to  discover,  are  exactly  alike,  the  variation  being 
in  the  leather  used  and  in  the  ornamental  tooling.  The 
latter  was  varied  in  the  different  copies  according  to  the 


6o  The  German  Sectarians  of  Pennsylvania. 


SANCTUM  HUNC  CODICEM 

INDIA  OCC1DENTALJ 

NULLO  PLANE    EXEMPLO 

Nec  ANGLICO  .  nec  BATAVO,  nec  ALIO  QUOVIS  LDIOMATE 

A NTE  HAC 

NUPER    VERO    GERMANICO 

PRIMUM  .  ET  QUIDEM  TTPIS  OFEICINo£  SUey£t 

FaVENTE    NuMINE  ,    ExCUSUM, 
TUM  OB  NOVITATIS  TUM  PEREGRIN1TATIS  GRATIAM 

Illustr.Dom.Dom.HERM.CAROLI  KEYSERLINGK 

$.  R.  I.  CO  MIT  IS  ,  S.  C.  M.  AUTOC.HATB.ICIS  RUSSICS. 

MAGNA 

ELISABETHS  PETROWNS 

CONSILIARII  Intimi,  Ejusdemque  Nullo  Itidem  Exemplo  ad  Dl£tam 

ELECTIONS  LMTERATORIA.  FRANCOFURTI  HOC  ANNO  HaBITAM 

TUM  ET  COMIT1A  S.   R.  IMPERII 

ABLEGATI 

Nec  Non  Eqcitis  Ordinis  AqpiLie  Aha-,  Starosti  de  Polancen. 

Domini  Hareditarii  de  Gros  et  Klein  Bluhden, 

Fridrichshoef  ,  Btdgost  ,  Fordan  etc. 

£/£L/OTHECts£ 

In  Memorial  Habitationis ,  Qua  ^Cdes  Suas  Per.  Plures  Menses  Honoravit, 

DESTINABAT. 

HENR.  EHRENFRIED  LUTHER.  J.  U.  D.&G  W.A. 

francofurti  qua  J  ad  Mctnum  ejl . 
JCilcnd.  Dcccmbm  AlDCuiiV. 

Dedicatory  Page  in  thii  Gkrmantown  Bible  in  Royal  Library  at  Stuttgart. 


THE    GERMAN    SECTARIANS    OF    PENNSYLVANIA. 


THE  SAUER   BIBLE  IN   THE   ROYAL  LIBRARY  AT  STUTTGART. 


Specimen  in  Royal  Library.  61 

fancy  of  the  binder,  and  according  to  whom  the  copy  was 
intended  for.  Thus  the  copy  presented  to  William  VIII, 
the  Landgrave  of  Hesse-Cassel,  has  a  Hessian  Lion  and  the 
initials  W.  L.  stamped  in  gold  within  the  centre  panel. 

By  royal  command,  a  photograph  of  the  copy  in  the  royal 
library  at  Stuttgart  was  furnished  to  the  writer  for  this 
work.  The  original,  which  is  splendidly  preserved,  is  bound 
in  old  English  calf,  the  sections  of  the  back  are  embellished 
with  small  gilt  tooling,  while  the  front  and  back  covers  are 
ornamented  with  a  centre  panel  formed  of  a  neat  design  in 
blind  tooling.  Unfortunately  a  white  paper  label  has  been 
pasted  over  the  lettering  on  the  back,  otherwise  the  book 
is  in  its  original  condition. 

A  photograph  (reduced)  is  shown  upon  another  page. 
Accompanying  this  photograph  was  one  of  the  printed 
dedications  from  Dr.  H.  E.  Luther  to  Count  Herman  Karl 
Keyserlinck. 

There  were  no  facilities  at  the  Ephrata  bindery  at  that 
day  for  producing  fine  bindings  or  tooling.  Gilding  was  a 
piece  of  vanity  not  indulged  in,  nor  is  any  specimen  of  an 
early  Pennsylvania  German  imprint  known  to  the  writer 
which  was  extravagantly  bound  or  gilded.  Without  ex- 
ception the  bindings  were  selected  with  a  view  to  strength, 
utility  and  hard  use. 

By  an  advertisement  in  Sauer's  paper  we  are  informed 
that  one  Johannes  Schuppi,  a  bookbinder  from  Hamburg, 
had  lately  come  from  Germany  and  established  himself  in 
Philadelphia.  This  person,  no  doubt,  was  a  practical  crafts- 
man competent  to  produce  finished  work.  If  any  of  the 
presentation  copies  sent  to  Dr.  Luther  were  bound  in  this 
country,  they  were  evidently  done  by  this  workman ;  yet 
this  is  mere  surmise,  as  no  distinctive  specimen  of  his 
handiwork  is  known  to  have  come  down  to  us.  That  he 
was  not  kept  busy  at  his  trade  is  shown  by  subsequent 
advertisements,  wherein  he  offers  to  give  lessons  in  German 


62  The  German  Sectarians  of  Pe?itisylvania. 

and  French  at  his  house  in  Strawberry  alley,  as  well  as 
to  bind  old  and  new  books. 

Before  closing  this  chapter  on  Christopher  Sauer  and  his 
Bible,  let  us  look  at  the  time  it  took  to  dispose  of  his  edition. 
According  to  his  own  statement  the  edition  consisted  of 
twelve  hundred  copies,  which  was  a  very  large  one  for  that 
day.  Allowing  him  a  subscription  list  of  say  two  hundred 
copies,  it  left  him  with  an  edition  of  one  thousand  copies  to 
sell.  Now,  strange  to  say,  it  took  just  about  that  many 
weeks  to  dispose  of  the  lot,  notwithstanding  the  liberal 
amount  of  advertising  which  the  edition  received  from 
pulpit  and  press,  both  favorable  and  adverse.  The  opposi- 
tion of  his  enemies  did,  perhaps,  as  much  toward  bringing 
the  Bible  into  notice  as  the  announcements  of  the  printer. 
Yet,  with  all  this,  the  sales  appear  not  to  have  averaged 
over  about  one  a  week.  Sauer  in  his  paper  for  January  16, 
1746,  states  the  situation  as  follows  : 

' '  Because  we  have  heard  from  persons  that  they  were  made 
to  believe  that  no  more  Germantown  Bibles  were  to  be  had, 
we  now  announce  that  our  whole  edition  consisted  of  1200 
copies,  and  that  scarcely  a  fourth  part  has  been  called  for,  con- 
sequently there  are  still  many  hundreds  to  be  had.  Of  the 
New  Testament  there  are  also  still  at  least  1200  on  hand,  and 
a  Psalter  is  being  prepared 38  in  a  convenient  form  for  children 
to  learn  to  read.  Otherwise  they  are  at  the  service  of  anyone 
at  a  low  price." 

Another  curious  fact  is  that  the  first  edition  of  the  Sauer 
Bible  was  not  exhausted  until  about  five  years  after  the  death 
of  the  printer.39 

The  proof  for  this  statement  is  found  in  the  Almanac 


38  Der  Psalter  des  Konigs  und  Propheten  Davids  Vcrteutscht,  von  D. 
Martin  Luther,  mitjedes  Capitels  Kurtzen  Sumtnarien  auch  beygeftiglen 
veilen  richtigcn  Parallelen.  Germantown,  gedruckt  und  zu  finden  by 
Christoph  Saur.     1746.     24ino.     Pp.  252. 

39  Christophher  Sauer  died  September  25,  1758. 


Saver's  Neiv  Testament.  63 

for  1763,  published  by  his  son  and  successor  Christopher 
Saiier : 

' '  As  the  Bibles  printed  nineteen  years  ago  in  Germantown 
are  now  sold,  and  there  are  no  more  to  be  had,  we  have  decided 
that  our  part  of  the  world  is  not  to  be  without  this  excellent 
Book,  and  we  have  already  supplied  ourselves  with  a  quantity 
of  good  paper,  and  have  made  a  commencement  with  a  new 
edition  of  such  a  Quarto  Bible  as  the  preceding  one. 

' '  We  are  also  resolved  to  make  it  according  to  the  best  of 
our  ability,  and  the  very  best  in  all  parts,  and  to  eradicate  as 
much  as  possible  all  errata  which  crept  into  the  former  edition  ; 
also  to  add  an  appendix,  so  that  these  Bibles  shall  not  be  in- 
ferior to  any  of  similar  size  coming  from  Europe.  In  paper  and 
binding  they  will  be  far  superior.  As  this  is  a  great  under- 
taking, and  we  cannot  obtain  journeymen  just  as  we  would 
wish,  so  the  lovers  of  this  Book  of  Books  will  have  to  exercise 
a  little  patience  until  the  close  of  this  year  1763,  as  none  are 
to  be  expected  any  sooner." 

The  courage  and  determination  of  the  elder  Sauer, — pluck 
it  would  be  called  at  the  present  day, — is  further  exemplified 
by  his  resolve  to  print  a  separate  edition  of  the  New  Testa- 
ment, at  the  time  when  the  opposition  of  the  orthodox  clergy 
to  his  Bible  venture  was  yet  at  the  highest  pitch. 

This  version  of  the  New  Testament  was  a  duodecimo, 
and  sold  at  prices  ranging  from  3  shillings  6d.  to  6  shill- 
ings 6d.,  according  to  the  style  of  binding. 

This  was  intended  to  be  a  pocket  edition,  which  should 
be  in  the  hands  of  every  German  servant  in  the  land,  whereas 
the  Bible  was  intended  to  be  strictly  a  Hansbibel.  The  other 
was  for  the  uses  of  such  persons,  male  and  female,  as  had 
no  home  or  family  of  their  own.  In  this  new  enterprise, 
undertaken  in  the  very  face  of  most  violent  opposition,  and 
while  his  finished  Bibles  were  stored  at  Germantown  and 
Ephrata  awaiting  purchasers,  Christopher  Sauer  came  into 
direct  competition  with  the  Halle  and  Amsterdam  Testa- 


64 


The  German  Sectarians  of  Pennsylvania. 


\<&  &ceue 


Unf«a 


(it      \f&>$fisilviGt 


©on 

D.  Maxtin  ISutfrk 

ma 
3eec3  Qftpifefe  furgm 

iiumariem 

paralielcrt, 

WHiftiiJ&ififfiJMftfop  Cbriffepfr  Atour/'  *  7*5> 

Title-page  of  the  First  Separate  Edition  of  the  New  Testament 
Printed  in  America  in  a  European  Languase. 


Preface  to  New   Testament.  65 

inents  which  were  sent  over  to  America  for  distribution  by 
the  clergy.  The  title  of  this  book  was  also  rubricated 
similar  to  the  Bible. 

The  following  curious  preface  followed  the  title,  and, 
judging  from  the  appended  initials,  was  evidently  the 
printer's  own  composition : 


r^/»  *»»»    *V**    *•**?*»    •■***»     *****     **•»*»     •***»     **B***     «*t>n»    ••>•    »^»     ^sr-     «<Wwft^ 


$8ombe. 


|34>t  oDik  fonbtrba[)rtS(8fil  ling  unbSBor* 
fcfjung  ©Dne«  ifls  gtfcMtn;  bag  iUi* 
tbmiebieS&ucJjerbcSSlljjn  linb  Sieiun 
£eflamtnt$  in  unfcre  X«iiifcb«  Spracije 
fibtrfc^t  fjat,  n>Pbiud)t)cr2Bin«®£me* 
dnmtf;  ju  unfeniL35«flen  Dcnniitelfl  bec 
Sntrfmnen,  in  s>iel  laiifenb  inafyltau* 
fcnD  St/icf  m  finb  aufgckeitci  nwben  untet-  bit  mtnfttta 
in Dicfcr  gegennjartig  SBoltfreidjcn  2Mt. 

€£ionuntDannaii(f)in  biefcm  SBtlfsX&til  bag  Jftcnc 
£t|UmcniapaneinS:eutfdjcr<5pra(f)e  jutn  erflcn  maljC 
IjerauS,  jum  Ditnjl  unb  ©ebrauct)  cor  Sinbti  unb  £w 
warfiftnc;  bamitfjeo  gufiviflige  Scelen  an  bcimi  bertrli* 
tfceimbrcnunbSeugnijj'cn  erg&sen,  crfreucn  unb  (SDtt 
Dcbmlidjen  mbgen;  unb  m  glcicp  a.ntfc  ben  nityoffe  tiw 
A<genii)ieu2Biaett/  bengeUgenfombte  j3<ugmffc  aniftt 
Scclen  ergetjen  mogen  juin  ffiericbf ,  batnit  tic  roeber fir  wr 
3cit  nod)  tnbtf  <£n>igfeit  feine  (gntfcfjiilblgung  ()aBt&«&» 
sen.  3{r  nun  tines  Sftenfc&en  teliament  un\)  i&Wi  fe0n 
folder  Sin  uii&SDBic6tigf«it,  fcajl  ei  ni$t  nurju  c$)wr 
3« it  foil  befant  gemaii}t,  fonbern  auo)  gcfjaUen  art!  ee&r 
iogen  n>ert>en/-fo  ill  genifflitt  bcr^tf:@£gft&acj| 
gauge  menfctU4>€  ©tfc&tai&i,  ber  burty  baj-tott^« 
Ixitditigetun'&wrfiegeU  ifl.  taufenb,  ja  unnu£fpr«eit^ 
tnablnt^licb>  unb  n>id)tigcr,  in  Slnfefomg  bcr«rffcft 
©nter  unb(gr6H)«W/  becen/Diibaglauoifl  m&J&sw 
©Oiu*»crtm.  „  ^  ,       „  „ 

Dtcetoigcgurige  ©Ottfegwfjui^fr^Baii  ftyteit 
f (in  ©tfefy  3unb,  SSiaen  unb  tejlauunc  f wffifa  »  tw» 
Ice,  i<x  aOcr  J>«r  ft«n,  fein  balb  mt  cr  mt$i\$ «s  fctt  Id  &ft 
new  gotVVrcpf  «lfl>  W*   5Ww«. 

Preface  to  Testament  Printed  at  Germantown,  1745. 


66  The  German  Sectarians  of  Pennsylvania. 

"  It  has  not  happened  without  God's  singular  direction  and 
providence  that  Luther  translated  the  books  of  the  Old  and 
New  Testaments  into  our  German  tongue  ;  whereby  God's 
wills  unto  us,  given  for  our  benefit,  are  by  means  of  the  art  of 
printing,  in  many  thousand  times  thousand  copies,  distributed 
among  the  peoples  in  this  well  populated  world.  It  also 
happens  that  in  this  hemisphere  the  New  Testament  is  now 
issued  separately  in  the  German  tongue  for  the  first  time  for 
the  use  of  children  and  adults,  so  that  willing  souls  ma)-  enjoy 
and  find  delight  in  the  glorious  teachings  and  testimonies  and 
glorify  God.  And  concerning  the  dissolute,  may  it  be  the 
means,  when  opportunity  offers,  of  causing  the  testimony  to 
enter  into  their  souls  in  judgment,  so  they  may  have  do  excuse 
either  in  time  or  eternity. 

"  Now  if  a  man's  testament  and  will  is  of  such  importance 
and  kind,  that  it  is  not  alone  to  be  published  at  the  right  time, 
but  is  also  to  be  kept  and  executed,  certainly  the  will  of  God 
toward  the  whole  human  race,  certified  and  sealed  by  the  death 
of  Christ,  is  a  thousand,  yea  inexpressible  times  more  impor- 
tant and  useful  in  view  of  the  everlasting  riches  and  inheritance 
to  such  as  believe  and  become  children  of  God. 

' '  May  the  ever  loving  God  bless  his  work  and  write  his  laws, 
covenant,  desires  and  testaments  firmly  in  many,  j-ea,  in  all 
hearts,  and  quickly,  as  he  hath  promised  for  His  glory,  praise 
and  honor. — Amen.      C.  S." 

By  a  reference  to  the  notice  published  by  the  printer  in 
January,  1764,  previously  quoted,  it  will  be  seen  that  the 
same  lethargy  which  manifested  itself  in  the  demand  for 
the  quarto  Bible  also  applied  to  the  new  edition  of  the  Tes- 
tament, wherein  he  states  that  there  are  at  least  1200  copies 
on  hand,  and  this  out  of  an  edition  variously  estimated  to 
have  been  from  twelve  to  fifteen  hundred. 

Christopher  Sauer  the  younger,  who  succeeded  his  father 
as  a  printer  and  published  the  second  and  third  editions  of 
the  Germantown  Bible,  was  a  bookbinder  by  trade,  and 
became  a  prominent  figure  in  the  original  Dunker  congre- 
gation at  Germantown.    He  was  baptized  when  only  sixteen 


Christopher  Satcer  the  Second.  67 

years  of  age  (February  24,  1737),  and  ten  years  later  (May, 
1747)  he  was  made  a  deacon.  On  June  7,  1748,  both  he 
and  Alexander  Mack,  who  had  left  the  Zionitic  Brother- 
hood, were  ordained  as  Elders  (on  probation).  Five  years 
later  (June  10,   1753)  both  men  were  fully  inducted  into 


iMfrt^,^  <£i 


Autographs  of  Christopher  Sauer  (2d)  and  Wife  Catharina. 

office  by  the  laying  on  of  hands.  An  interesting  incident 
in  the  career  of  both  of  these  men  was  that  each  performed 
the  marriage  ceremony  for  the  other. 

Alexander  Mack  (Theophilus,  Brother  Tirnotheus  of  the 
Ephrata  Community)  it  appears  overcame  his  profession  of 
celibacy,  discarded  the  tonsure,  recanted  his  Zionitic  vows, 
and  fell  a  victim  to  the  charms  of  Elizabeth  Neiss  in  1749, 
Elder  Sauer  officiating.  Two  years  later  Mack  performed 
the  same  office  for  him  when  the  Oermantown  printer 
espoused  Catharina  Sharpnack. 

Elder  Sauer  died  August  26,  1784,  poor  and  among 
strangers.  His  wife  had  died  during  the  Revolutionary 
war ;  now  his  family  was  scattered,  his  estate  and  prop- 
erty confiscated  and  sold,*"  and  his  last  days  were  passed, 


40  By  a  strange  coincidence,  during  the  American  Revolution,  when 
Christopher  Sauer,  the  son  of  the  pioneer  printer,  was  arrested  by  the 
patriot  forces  as  a  spy  and  traitor,  he  appealed  for  intercession  and  mercy 
to  Gen.  Peter  Muhlenberg,  a  son  of  the  very  man  whom  both  he  and  his 
father  had  so  persistently  maligned  in  their  paper  and  almanac.  The 
appeal  was  not  in  vain.  Gen.  Muhlenberg  magnanimously  presented  his 
petition  to  Washington  and  interceded  for  him  ;  thus  the  misguided 
printer's  life  was  saved.     His  property,  however,  was  confiscated  and  he 


68 


The   German  Sectarians  of  Pennsylvania. 


an  object  of  charity,  in  a  little  hovel  over  the  spring- 
house  of  Conrad  Stamu  at  Methacton,  his  only  attendant 
being  his  faithful  daughter  Catharine.  In  contrast  to  this 
dark  picture  we  have  several  of  his  children  enjoying  upon 
foreign  shores  the  reward  of  their  treason  to  their  native 
land.41 

A  brazen  tablet  has  lately  been  erected  in  the  old  Dunker 
sanctuary  at  Germantown — Beggarstown  no  longer,  but  now 


lUUWIiJUW6 


Dunker  Church  and  Parsonage,  Germantown. 

a  part  of  the  great  metropolis  of  the  Keystone  State — to  the 
memory  of  both  the  Sauers,  father  and  son.  This  memorial 
was  unveiled  with  much  ceremony  upon  the  first  day  of  Jan- 
uary, 1899,  and  forms  a  fitting  monumental  record  to  the 
memory  of  the  two  men  who  were  instrumental  in  printing 
the  first  German  Bibles  and  Testaments  in  America. 


was  released  on  parole,  conditioned  that  he  would  not  return  to  German- 
town  until  after  the  departure  of  the  enemy.  Two  of  his  sons  left  with 
the  British  and  went  to  England  to  reap  the  reward  of  their  treason.  All 
of  the  Muhlenbergs  were  patriots  and  prominent  in  the  establishment  of 
the  American  Republic. 

41  Christopher  Sauer  (3d)  was  then  King's  printer  and  deputy  post- 
master general  for  Nova  Scotia.  Peter  Sauer,  another  son,  held  some 
position  in  the  West  Indies.     Both  were  so-called  loyalist  refugees. 


CHAPTER   II. 

MAGISTER    JOHANNES    HILPEBRAND. 


V 


lROMinent  among  the 
members  of  the  Ephrata 
Brotherhood  who  so- 
journed at  Germantown  during 
the  printing  of  the  Saner  Bible 
and  took  an  active  part  in  the 
work  was  Johannes  Hilde- 
brand,  father-in-law  of  Valen- 
tine Mack,  who,  it  will  be  recol- 
lected, was  the  most  prominent 
man  among  the  secular  con- 
oreg-ation    or   householders   at 

o        o 

Ephrata.  In  addition  to  being  a  fluent  preacher  and  active 
exhorter,  he  was  an  adept  in  Jacob  Boehme's  theosophy,  as 
may  be  seen  by  a  reference  to  his  works  here  enumerated. 
As  a  delegate  to  the  Pennsylvania  Synods  he  upheld  the 
superiority  of  virgin  life.  How  he  with  his  associates 
withdrew  from  the  third  conference  has  already  been 
narrated. 

When  the  dispute  with  the  Moravians  was  at  its  height, 
he  not  only  took  up  his  pen  and  wrote  several  pamphlets 
against  the  Zinzendorf  party,  but  also  supervised  the  print- 
ing of  several  polemical  essays  by  members  of  the  Zionitic 

69 


jo  The  German  Sectarians  of  Pennsylvania. 

Brotherhood,  wherein  was  championed  the  cause,  policy 
and  discipline  of  the  institution  on  the  Cocalico,  and  the 
course  and  teachings  were  denounced  of  the  new  religious 
propaganda  in  the  Province  which  had  established  itself 
at  Bethlehem. 

From  the  notices  in  the  Ephrata  records  it  appears  that 
these  various  polemical  tractates  were  prepared  by  order  of, 
or  at  the  request  of,  Beissel,  and  were  not  all  the  work  of 
Johannes  Hildebrand,  as  has  been  erroneously  stated  : 

"He  [Beissel]  summoned  a  Brother  [Jaebez,  Rev.  Peter 
Miller]  41  and  commanded  him  to  compose  a  writing,  and  to 
sharply  rebuke  these  people  because  of  their  disorderly  lives 
and  carnal  passion  for  making  proselytes.  The  Brother  soon 
had  it  finished  and  brought  him  a  sketch,  which  he  sanctioned  ; 
but  observed  that  he  might  have  been  more  severe  ;  the  Brother 
accordingly  added  more  salt. 

' '  The  Brother  Prior  embraced  this  occasion  to  free  himself 
again,  because  he  had  too  freely  communicated  with  them,  and 
added  a  supplement  not  less  biting.  But  that  was  not  all,  for 
a  housefather,  by  the  name  of  Hildebrand,  brought  still  another 
supplement,  in  which  he  laboriously  proved  that  the  married 
state  originated  in  the  fall  of  man."    (C/iron.  Eph.,  p.  129.) 

These  anti-Moravian  pamphlets  are  now  excessively  rare  : 
the  reproductions  of  our  title-pages  are  from  the  copies  in 
possession  of  the  Pennsylvania  Historical  Society,  unless 
otherwise  noted.  Two  of  them  were  advertised  by  Sauer 
in  the  April  and  September  (1743)  issues  of  his  newspaper 
as  printed  and  sold  by  him  at  \\d.  and  6d.  respectively. 
This  fact,  taken  together  with  the  printer's  refusal  to  print 
any  controversial  matter  for  the  Moravians,  shows  that  the 
Germantown  printer  was  still  more  or  less  in  accord  with 
the  Ephrata  institution,  notwithstanding  the  rupture  with 
Beissel,  and  that  his  wife  was  now  sub-prioress  in  the  Con- 


41  The  style  and  temperate  argument  of  the  pamphlet  would  appear  to 
verify  this  tradition. 


Anti-Moravian   Tractates.  71 

vent  of  Kedar.     The  title-pages  of  these  curious  tractates 
are  : 
Mistisckes  \  und  |  Kirchliches  \  Zeuchniisz  \  Dcr  Bruder- 

schaft  I  In  \  Zion^  Von  den  ivichtigsten  Pnncten  des  |  Christ- 
enthums  \  Nebst  einem  Anhang  \  darinncn  dieselbe  iJir  un- 
partheyisches  |  Bcdcnckcn  an  Tag  gib  t  von  dem  Bekehrungs- 
|  Werck  der  sogcnanlen  Herrenhutischcn  |  Gem  cine  in 
Pcnnsylvanien,  und  \  warutn  man  ihnen  keine  Kir-  |  c/ic 
zustclien  konne.  \  Germantown,  Gcdruckt  und  zu  finden  bey 
C.  Saur,  1 J 43. 

[Translation. — Mystical  and  Churchly  Testimony  of  the 
Brotherhood  in  Zion,  about  the  most  important  points  in 
Christianity.  Together  with  an  appendix  wherein  the  above 
give  their  impartial  consideration  unto  the  light  of  day 
concerning  the  Missionary  work  of  the  so-called  Moravian 
congregation  in  Pennsylvania,  and  why  we  cannot  permit 
them  the  use  of  a  church.  Germantown  :  Printed  and  to 
be  found  at  Christopher  Sauer,  1743.] 

Ein  I  Kurtzer  Bericht  \  Von  den  C/rsacken,  wamm  die 
Gemei?i-  \  schafft  in  Ephrata  sich  mit  dem  Graffen  Zinzen- 
|  dorffund  sei fieri  Leuten  eingelassen  :  |  Und  \  wie  sich  cine 
so  grosse  Ungleichheit  \  im  Ausgang  der  Sachen  auf  |  bey- 
den  Sei  ten  befunden. 

[Translation. — A  short  account  of  the  causes  why  the 
community  at  Ephrata  negotiated  with  Count  Zinzendorf 
and  his  people.  And  how  at  the  end  there  existed  so  great 
differences  upon  both  sides.  ] 

Schrifftmassiges  \  Zeuchniiss  \  Von  dem  \  Himmlischen 
und ' Jungfraulichen  \  Gebahrungs-Werck,  |  Wie  es  an  dem 
ersten  Adam  ist  mit  \  Fleisch  zugesc/ilossen,  aber  an  dem 
zweyten  \  Adam  bey  seiner  Creutzigung  durch  \  einen  Speer 
wiederum  ge-  \  bffnet  worden.  \  Entgegeri  gesetzt  |  Dem 
gantz  ungegriindeten  Vorgeben  \  der  Herrenhuthischcn 
Gemeine  von  ei-  \  nem  heiligen  E/iestand,  daraus  Sie  \  das 
Ebenbild  Gottes  aus-zugebd/iren  vorgeben.  \  Ans  LicJit  ge- 


72 


The   German  Scctaricuis  of  Pennsylvania. 


MlsriSCUES 
mtb 


iit(f)M)t§ 


©er  23nfterfcl)<ift 
ZION, 

3?e$t  etncin  5(nkaj 

batimten  Mcfcrtc  i()t  unpart(jef)itff>f£ 

Bctencfen  arc  &ag  gibe  t>en  Dew  ^efdjrunge- 

"3£mf  fctt  fegcnantm  ^ctrm^trnfeben 

<Sfemctrtc  in  Permfvtewticrt/  wi£> 

tsarum  man  ibnen  frine  £rr* 

$c  jiifte&cn  Fi5nn«. 


otm-tutoiDn/iMJcucff  unt>  ia  ffiSm  6q)  €.6auri  1 7+ j 

Testimony  against  the  Moravians  Prepared  by  Brother  Jaebez 
at  the  Request  of  Beissel. 

Original  in  Historical  Society  of  Pennsylvania. 


Eckerlin's  Apology.  73 


Sutler  %tic&t 

tort  >cit  Urfacfjctt/  roarum  tfc  ©emcfn* 

Ictafft  tn  Ephrara  fid)  mtt  Dem  ©l'flffctt  Zinzcrf 

dorff  unD  fetnen  £euten  cinflclaffcn :  UnD 

frie  ftfyim  fo  groffe  Ungleicftbat 

m  -^uSgang  o&  ©act^n  auf 


>?tn  fan  dor  erft  fo  Diet  $g*it  t  SSJeflen  erne  fb 
'  grolfe  getftlicfoe  ScufKfettfyeit  t>on  fotfitloi 
3tooel4  &0«ti  mji<i}igen  ^eitenfoljduffigua 
®($a)(Bfe.gj&««  $Met  man  jid)  genetfoiflt 
gefunb«t;  fdne£%&i  tmA$umm®t$ttv<ftitittt)' 

8i«MciKitertJ«Vth»^-artt'-t»%eftft  f^md^lt^cn  Urtfjeu 
Hn  ijdutftg  befatrm'  Boftcn-r^ft  bag  man  n>«mg  $x$t 
«Uf>r  oebaUcn;  ficft  aafami&Beife  mit2Rtnf$en  t^tta 
jtitof&o. 

3Jf£tutit$S53Sucr&iet&ett  urtfe  58oi'$e&flt  Buftt  £entm 
tm  gan«n^?M^fannt  gema^  «nt)  sen  alien  Par* 
thcyeh  sinjije  j&$tffi*a"$utMnftr§mijferf  ttutben,  ims 
Baa)  Sin  ein*r  gci|i{t^ei,Conferejit2fj^  raii  einsij&tiJ 
m  unttwbtn,  »« 1»m  ikBH  famj  tumn  titltii  Ufa* 
rtmdtn  gbju&elffen,  auf  ba£  unfftuMgc  $er($enburt& 
fbUfc  JBttuurr nng  mcfct-gattfj  mogtttt  buiga-ifm  toa* 
bcn^^^M  fj»lcf>e3«tn  aroffeS  wiffefjen  secur^t'e^ef; 
fty0^ni«i^i:,nf^engcfoiHQ«nai&en/  bmtnM  ranfcj« 
©jrc  &Dtt<i.ynb  btf^Uticfiffiehftyttf  M&Mw9 
4ttENjffci><^  Onbemc  nun ftlefcs  ad^wr 41ft* torn, 
flMbj^iK&&ffbi8  fc8ftbU$&$4|u  -eutfifcUiben  war* 

Prior  Onesimus'  anti-Moravian  Tractate. 
Original  in  Historical  Society  of  Pennsylvania. 


74  The   German  Sectarians  of  Pennsylvania. 

geben  durch  \  Johati7ies  Hildebrand,  \  Einem  Mitglied  der 
Gemeine  Jesu  Christ  |  in  Ephraia  Hausvdterliche  Seite. 

[Translation. — Scriptural  Testimony  of  the  heavenly  and 
virginal  work  of  Creation,  how  it  was  closed  in  the  flesh 
with  the  first  Adam,  but  with  the  crucifixion  of  the  second 
Adam  was  opened  again  with  a  spear.  Set  forth  against 
the  entirely  unfounded  claims  of  the  Moravian  congregation 
of  a  divine  matrimony,  out  of  which  they  claim  to  create  an 
image  of  God.  Given  unto  the  Light,  by  Johannes  Hilde- 
brand,  a  member  of  the  Congregation  of  Jesus  Christ,  in 
Ephrata  secular  part.  ] 

Unparthenischcs  |  Bedencken  |  Ueber  das  Bekehmngs- 
VVerck  der  |  Herrenhntischen  Gemeine  \  In  Pennsylvanien. 

[  Translation. — Impartial  consideration  over  the  mission- 
ary work  of  the  Moravian  Congregation  in  Pennsylvania.] 

All  of  the  above  pamphlets  were  reprinted  in  Germany  by 
Fresenius  in  his  Nachrichten  von  Herrnhutische  Saclien, 
and  were  used  as  an  argument  against  the  Moravian 
Brethren. 

At  the  Synod  held  toward  the  close  of  the  year,  March 
n-22,  1742-3,  the  Moravians  sent  a  missive  to  Johann 
Hildebrand  refuting  in  the  strongest  terms  the  charges  of 
the  Ephrata  people.  This  was  also  printed  at  the  German- 
town  printing  office  and  bore  the  title — 

Ein  Schreiben  |  der  Herrnhutischen  Gemeine  \  aus  Hirer 
Conferentz.  \  an  Mstr.  Johann  Hildebrand  \  in  Ephrata. 

[Translation. — A  missive  of  the  Moravian  Congregation, 
from  their  Conference  to  Magister  Johann  Hildebrand  in 
Ephrata.] 

It  was  signed  by  Henry  Antes  and  a  number  of  others, 
and  was  full  of  invective  and  denunciation  of  the  "  Rabble 
in  Zion"  denouncing  them  as  "  tools  of  the  Devil,  and  mon- 
strous abortions  in  the  eye  of  the  Lord,"  etc.  This  printed 
missive  was  met  by  another  from  Johann  Hildebrand.  It 
was  also  an  issue  of  the  Saner  press : 


I 


HildebrancP  s  Testimony.  75 

@<&rtfftotdfiiac* 


SMmmfifdjcn  unt>  Suncjfvfittttcfjett 
SBic  e£  an  sent  erftett  9(&akt  tft  mil 

gleifd)  jugefc&loljeny  aber  an  Dem  jweptctt 

3t>4m  bep  feiner  Creuf^rcjung  bind) 

ctnen  @p«r  ane&emttT,gc* 

dffnet  to&r&n* 

©ttgegen  gefep 

£)em  gone  tm$egrunfcetctt  25or<]|el>nt 

&#  ^«tent)utbti3)cn  (Efemgtne  tjoti  efr 

turn  jjetfigen  (Efceftantv  tKUtfug  @fe 

fca$  £be»bilt>  GJ<Otte£  <m& 

jusebri&wn  »orgcbcn. 

Statute!  jgy&efcanfe 

©nan  $lif0fo&  oet.  ©cmtmc  iV£f»  <Ci>njft 
ttt  Ephrara  £au$&dfCi:lH$tf  ©flfc* 

Appendix  to  Hildebrand's  Testimony. 
Original  in  Pennypacker  Collection. 


76  The  German  Sectarians  of  Pennsylvania. 


!np«t(k9tf($fS- 

e&entfcn 


ttcfot  t>a$  'Befeljnmg^SBcrcf  &et 

ierren&urtfcben  Sememe 

3»n  PertttfohJdtrien. 


^&gU&^m<m.!H8fl^.flmtftftA  efnat^ms 

|®f^4lttireottti««ie.^«f^cHMtl*  &btn> 
XljiBtimb  Batibti,  imb  ob  maft^^ttts.  iml 
SRecl)t  ba$  C&fttferti&um  ffenne  aufcbreibtn  ;  '$cn 
iia^AWJnatt  Jtcb  in «Die  ©a.cb?  binem  gelaflctf,  i>al 
ipch^dF  §kn>«:&  biefcf  ^mR&h  fo  fd;lecW  fo  via 
t&inffo  ©ii)rto  Jtmb  <Bei(nog»  ©ie  ftbfon  aberf 
fo  tr>e#  wK  (5(£>tr  and  eHtfn  (Buter.  eufttrtct  gt* 
fimbtn,  baf  fflB&fl<ttlsii6t  cine  graft  £i)ori>«tf  ju  begea 
ben,  ©aim  marc  fra  m&rbe  in  @treitigftiun  tmlafart 
mil  tintr  ©ac&e,  btf$t<&l  fo  »itf  n>crt&  ift,  ba£  crati 
b&>  Gfcmtitb  babeo  atrftalte,  fttittn  rutin  Die  gtrmgf « 
l|tf<$«nDorfommen,  baburcb  etma  bei  9>amt  $}Dtft0 
rewifttt&arlicfct,  obcr  baS  ^il  be*  SMbtftn  frffobtrf 
ittafeflpu 

SJJan  IftbsflteDerfabtrt,  baf  iff  imfmt  Saaenfttoe 
©tu{  <iurtt#an&m>  bit  btifc  an  SlinbijtU  ttftb^Uirtcrrf 
fanb  fticrtroifoL   £44(1  b©$  m<bi'bi«  9crt8a8«^j^e 

Johannes  Hildebrand's  Testimony  against  the  Moravians. 
Original  in  Pennypacker  Collection. 


Tin-  Moravian's  Missive.  77 


©n  <5<f  reibeit, 

far  twrn&iitifc&m  ©erneine 

QU^tbrer  Conferentz. 

<m9Di(fr.3oGatm  £ilbefcran& 

in£phrata; 

i3r  toe  <Bfc»weifte<$totte0fttt<BWfli!t 

Pcnfylvanien,  declariren  fjiei'JTltt^   b3§ 

n)ir  bie@d)rifft/tt)e(dje  t>urcb  Dic^otte 
von  3t$rt  unb  cinera  i£p£>rdtanei? 
geaen  bie  ©erneine  ber  Q5ruber  in  25et£>lc|>cro 
{eraus  gegeben  tuorben/  burd)  gefefen  baben: 
21>ir  f?aben  Darinncn  beutu'c!)  gefefjen/  Dafj  tfyr  eud) 
erjlltcb  jur  Ungebubr  angemafet  em  Urtfjeif  ju  fd(* 
kn  ubcr  befagte  ©erneine/  unb  ifyr  bas  TRtd)t  tint? 
5lM)eab$ufprecben/tt>e(cl?e$  ilmenaber  Docb  Asm 
utte/  bcr  05em«'tte  (Settee  tm  <3tift/  fefcert 
»or  cincm  3af)r  cin^effanDen  tvortert/  unb  jtdj 
biffter&or  unfer  atter  2Jugcn  genugfam  betviefen 
$af. 

Sum  anberti/  fjaben  nrir  tvaftrgenommen,  bag 
i^r  eon  3io«  unb  *£pbr4t<*/in  eurer  Jdffet'fc&riff* 
cucb  fllle  erfmnu'djcSfculjegegeben  foabet,  ba</  mi 
it)x  gebdrct  baben  ttollet/  son  unferm  Q5ruber  &u« 
fcewicj  unb  anbern  Q5iubern,  ttyiti  HWitf)  $u 
wrbreljen/  tbtilt  abeu  in  ctner  foldjen  Conexioii 
s>orjurragen/  ate  t&  nimmermebr  iwgeFommenj 
urn  batmr  un&otftcjjf  igcQemutber  juPrsocupiren, 
unb  be6'«£e0(aribe$  ©efc&djftc  bat  in  biefer  93ru# 
Da  £dnben  iff/  m  (inDern/  ob«r  bo$  ju  berun* 

2Ba« 

Missive  of  the  Moravian  Conference  to  Johannes  Hildebrand. 


78  The  German  Sectarians  of  Pennsylvania. 

Wohlgegri'mdetes  Bedencken  \  der  Christ  lichen  Gemeine 
in  tend  bey  Ephrata  \  Von  dem  Weg.  \  Der  \  Heiligung.  \ 
Wie  dersclbe  nicht  alleiti  in  |  der  Versbhnung  Chrisli,  son- 
dcrn  Haupt-  |  sachlich  in  seiner  Nachfolge  zu  \  suchen.  \ 
Ingleichem,  |  Von  der  Verfiihrtmg,  da  Fleisch  und  Bint 
sich  |  zur  Ungcbuhr  des  Versohn-Opfers  Jesu  \  Christi  an- 
masst.  |  Aufbcgehren  etlicher  Freunde  ans  Licht  |  gebracht 
durch.  |  Johannes  Hildebrand.  \  Bey  veranlassnng  \  Fines 
von  der  so  genannten  Herrenhutischen  \  Gemeine  erhal- 
tenen  Briefs  |  Ger?nantown  Gedruckt  bey  Christoph  Saur, 
1743-         (  Vide  page  84  infra.) 

[Translation. — Well  grounded  consideration  of  the  Chris- 
tian community  in  and  near  Ephrata,  over  the  way  of  Salva- 
tion. How  the  same  is  not  alone  to  be  sought  in  the  atone- 
ment of  Christ,  but  chiefly  by  becoming  his  follower.  *  *  * 
At  the  desire  of  divers  Friends  brought  to  light  by  Johannes 
Hildebrand,  occasioned  by  the  receipt  of  a  letter  from  the 
so-called  Moravian  Congregation.  Germantown  :  Printed 
by  Christopher  Saur,  1743.] 

The  only  copy  of  this  tractate  known  to  the  writer  is  a 
reprint  by  Sauer,  1747,  in  the  Pennypacker  collection. 

There  was  also  printed  and  issued  by  Christopher  Sauer 
during  this  year  (1743)  an  edition  of  Ernst  Christoph 
Hochman  von  Hochenau's  Glaubens-Bekenutniss  or  creed. 
This  Confession  of  Faith  was  the  accepted  fundamental 
doctrine  of  both  the  Germantown  and  Ephrata  branches  of 
the  German  Baptists.  It  was  originally  published  in  Ger- 
many in  1702  and  reprinted  in  1703.  The  title  page  of 
the  American  edition  reads  : 

Ernst  Christoph  Hochmanns  \  von  Hochenau  \  Glaubens- 
Be-  I  kenntness,  |  Geschriebcn  ans  seinetn  Arrest,  \  auf 
dem  I  Hoch-Grafl.  Lippisch.  Schloss  \  Detmold,  \  Samt  I 
Einer  an  die  Juden  gehaltenen  \  Rede  |  Auf  gnddige  Ver- 
ordmuig  \  Sevier  Hoch-Grafl.  Excel!.  \  Des  Regicrcudcn 
Herm  |  Graff  en  zu  der  Lippe.  im  \   Yahr  1702  gedruckt, 


Considerations  of  the  Mystics.  79 


t>cr  (Zbtifilifan  ®enm*nemuni)6epEpfe 

Ston  km  mtQ. 


at* 


SBte  frerfetf  e  nidbt  dfem  in 

Wtcfc  to  fetnet  9}ac&f<%  *0 
fucfjen. 

3n0let<&ettt. 

&on  to  Q3erftarong,  to  £[eifc&  trot>  Q5fuf  ft  A 

*ur  Unaebuftr  De$  ^erfilfaOpfera  3*fu 

G&rifli   anmafc 

Sfttf  kgefjren  efflcfcet  SretroDe  an$  £i$f 
gebracfjf  Durc^ 

S3ei)  DeranfafTimcj 

€me$  eoiLpcr  fo  genamiten  £ttt<nf){itif<bm 
@cmcme  cr  frotanen  %rief$ 

@crmantoa>n  0e&n«ft.&ti>KbriffoP&  ©our.  1747.. 

Magister  Hildebrand's  Reply  to  the  Moravians. 
Original  in  Historical  Society  of  Pennsylvania. 


80  The  German  Sectarians  of  Pennsylvania. 

unci  iyoj  wieder  |  aufgelegt^  unci  nun  mit  einer  kurtzcn  I 
Vorrede  begleithet.  |  Germantown  |  Gedruckt  bey  Christoph 
Sazter  1J43. 

the   Ephrata  Comma-  V»«ml>m» 

nity,  for  the  specific  rea-    >X^|  ft  1  f  ft  f  tt  i% 
sous  given  by  Michael    VeS**  W  U  if  V  H  AA 

Wohlfarth  to  Benjamin  fCftlt tTUft/ 

Franklin,    which    are 

fully  given  in  a  previous      ©«!%''t6«n  fl'ng  JViticm   <WMm> 

chapter    (Vol.    I,    pp.  ^^m     ^^    g^ 

It   is   a   curious   fact  ©CftttOfo/ 

that  this,  the    original  ®&m 

creed   of    the    modern  &™Y  ««  &»«  ^tt&eif  gf#4lt«t«f 

Dunker  Church,  should  Slfif  O^^O^ 

have  been  set  aside  dur-  n/*^.-^^ 

iug  the  present  century  W  8n^C  QJcrorWttftfl 

until  its  very  existence  (©CmCC  $0C$?@r<SfJ.  ExceH- 

became  forgotten.    It  g,eg    SK^tCrCtlfcCit    jpCtHl 

was  even   unknown   to  /»^^£E.^  ...  *^„  rv   ~-  ..^ 

the   Dean  of  the  chief  ©*#»!  JU*er  CW-Wl 

the   Dean  01  tie  clnet  ra^i7(feget>rU(ft/ UnD  i7C|-ftieDfl 

institution   of   learning  ^^tr  UBD  HIM    Itlit  eiHW  fur^Cll 

of  the  Dunker  Church  VtflTC&e  be3(?itf)Cf. 


in  Pennsylvania  until 
his  attention  was  called 
to    it    by   the    present 


Title-page  of  Dunker  Creed. 
writer,     and     a     pllOtO-  American  Version. 

_i    •  c      it  Original  in  library  of  the  writer. 

graphic    copy    of    the 
Hocheuau  version  furnished  him. 

A  curious  translation  into  English  has  come  into  posses- 
sion of  the  writer,  the  idea  evidently  being  at  the  time  of  its 
translation  to  formulate  it  among  some  English  branches. 
It  is  reproduced  verbatim  : 


o 

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33 
O 

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o 

CO 


I 
m 

m 
30 

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CO 

m 
O 
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> 

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> 


The  Dunker  Creed.  81 

CONFESSION  OF  FAITH. 

First  :  I  believe  in  One  Eternal  and  Almighty  God,  found 
in  the  old  Testament  as  the  God  of  Abraham,  Isaac  and  Jacob, 
in  the  New  [covenant] ,  revealed  as  Father,  Son  and  Holy 
Ghost.  Mat.  xxviii.  19.  I  do  not  find  it  of  further  use  to 
my  soul  to  have  any  disputation,  or  criticism  about  it  ;  but  find 
it  more  edifying  in  humility  to  submit  to  this  internal  work  of 
the  Father,  Son  and  Holy  Spirit,  in  a  renewed  life  revealed  in 
Christ. 

The  Father  reveals  himself  through  the  Son,  and  the  Son  in 
turn  revealed  the  internal  working  of  the  Father  through  the 
power  of  the  Holy  Ghost,  without  which  no  Godly  things  can 
be  known  by  us.  This  is  in  reality  Eternal  Life  ;  that  man 
can  know  God  the  Father,  as  Christ  did  know  and  openly  de- 
clare Him.  John  xvii.  3.  Him  do  I  openly  declare  and  con- 
fess with  heart  and  life  as  the  confession  of  my  faith. 

Secondly  : — As  to  Baptism  ;  I  believe  that  Christ  our  Lord 
instituted  it  exclusively  for  the  adults  and  not  for  little  chil- 
dren ;  because  there  is  nothing,  not  even  an  iota,  to  be  found 
in  the  Holy  Scriptures  explicitly  setting  it  forth.  Human 
reason  and  well  meaning  conjectures  are  not  sufficient  authority; 
but  such  explicit  commands  as  was  given  to  Abraham  and  his 
posterity  of  circumcision. 

Thirdly  : — Of  the  Lord's  Supper — I  believe  it  was  instituted 
for  elect  followers  of  Christ  ;  who  in  self  denial  renounce  all 
worldly  lusts,  and  following  Christ  in  works  and  truth  with 
singleness  of  heart.  I  believe  that  the  pledge  of  God  is  greatly 
weakened,  and  His  wrath  against  the  whole  church  increased, 
when  the  ungodly  children  of  the  world  are  permitted  to  take 
part  in  this  Holy  Feast,  as  is  the  custom  in  our  day. 

Fourthly  : — As  to  the  doctrine  of  perfection — I  believe, 
though  being  born  in  sin,  I  can,  through  Christ,  not  only 
become  righteous,  but  perfect  in  holiness  ;  so  that  no  more  sin 
may  remain  in  me,  if  I  come  to  the  full  stature  of  manhood  in 
Christ  Jesus.  I,  however,  do  not  boast  as  though  I  had  already 
attained,  profess  with  Paul  to  press  with  zeal  and  perseverence 
in  following  God  and  the  Lamb  to  the  uttermost.  That  man 
can  come  to  perfection,  is  fully  attested  by  the  Holy  scripture. 


82  The  German  Sectarians  of  Pennsylvania. 

I  will,  however,  simply  refer  to  one  passage  in  Heb.  vii.  25, 
according  to  the  old  Piscatoris  version,  ' '  Wherefore,  he  is  able 
also  to  save  them  evermore,  that  come  unto  God  by  him,  seeing 
he  ever  liveth  to  make  intercession  for  them. ' ' 

It  is  verily  not  sufficient  that  full  redemption  is  amply  made 
for  me,  through  Christ  ;  but  there  must  also  be  a  deliverance 
from  sin — death — the  devil  and  hell  within  the  soul  by  the  Son 
of  the  living  GOD.  And  His  full  mediation  be  wrought  out 
so  as  to  bring  into  effect  the  power  of  Prophet,  Priest  and  King 
every  soul  unto  a  perfect  image  of  God  ;  also  a  full  spiritual 
stature  of  CHRIST.  Thus  where  this  living  power  is  not 
brought  forth  in  the  soul  of  man  in  life,  such  cannot  come  to 
the  vision  or  contemplation  of  God  ;  for  without  this  sanctifi- 
cation  no  one  man  can  behold  God. 

"  Whosoever  has  this  hope  in  him,  purifieth  himself  even  as 
he  is  pure."    1  John  iii.  3. 

Fifthly  : — As  to  the  office  of  the  spirit, — I  believe  that  Christ, 
who  is  the  church  has  the  choosing  and  ordaining  of  teachers 
and  preachers,  and  give  them  the  capabilty  thereto  ;  and  not 
man,  for  only  "  He,"  who  ascended  to  heaven,  and  is  the  ful- 
ness of  all  things,  "  gave  some  apostles,  and  some  prophets  and 
some  evangelists,  and  some  pastors  for  the  perfecting  of  the 
saints  or  the  work  of  the  ministry,"  etc.  Eph.  iv.  10.  11.  12. 
In  Acts,  xx.  27,  it  is  expressly  said  "  the  Hoi)-  Ghost,"  and 
not  man — "hath  made  you  overseers  to  feed  the  Church  of 
God,  which  he  has  purchased  with  his  own  blood." 

Sixth  : — As  to  the  Government, — I  believe  it  to  be  the  order 
of  God  in  the  kingdom  of  nature,  to  which  I  must  in  all  civil 
things  submit  according  to  the  teaching  of  Paul  in  Rom.  13. 
1-7,  but  I  do  not  permit  the  exercise  of  power  in  the  things 
claimed  under  this  power,  which  are  against  God's  word  and 
my  conscience  :  or  the  liberty  of  Christ.  For  it  is  said  ' '  we 
ought  to  obey  God  rather  than  man."   Acts  5.  28. 

Should  I  be  brought  to  suffer  the  penalty  of  such  an  unright- 
eous law,  I  will  endure  but  not  submit ;  notwithstanding  I  will 
pray  God  to  convert  such  as  will  do  this.  But  I  also  confess 
that  the  essential  magistrative  sceptre  is  not  given  because 
they  are  christians ;  for  the  Turk  of  Constantinople,  and  the 


The  Dunker  Creed.  83 

Pope  of  Rome  also  have  a  government  founded  on  truth  in 
nature  ;  but  this  will  not  make  them  christians  ;  for  when  I 
say  of  a  government  that  it  is  a  christian  government,  then  I 
must  feel  that  it  has  the  spirit  of  Christ.  I  can  however  say 
with  Paul.  (Rom.  8:9.)  "If  any  man  have  not  the  spirit  of 
Christ,  he  is  none  of  his,"  neither  is  such  a  government  a 
christian  government.  But,  I  regard  and  respect  them  as 
heathen  potentates,  who  will  reach  the  zenith  of  their  power. 
I  am  fully  persuaded  beyond  all  doubt,  that  he  who  is  seated 
at  the  right  hand  of  God,  will  sooner  or  later  break  in,  de- 
throne all  heathen  potentates,  and,  according  to  the  prophetic 
declaration  of  the  holy  Virgin  Mary  "  He  exalteth  the  humble," 
for  the  sceptre  of  Christ  will  destroy  all,  and  grind  up  all  other 
beastly  power.  (Dan.  2  :  44. )  Yea  the  Lamb  shall  overcome 
them.  Rev.  17  :  14.  "  They  will  make  war  with  the  Lamb,  and 
it  will  overcome  them  :  for  he  is  Lord  of  lords  and  King  of 
kings  ;  and  they  that  are  with  him  are  called,  and  chosen  and 
faithful."  And  while  the  kingdom  of  Christ  is  so  near  at 
hand,  I  do  profess  that,  as  a  spiritual  statesman,  taught  by  the 
word  of  God,  I  look  more  to  the  rising  Sun  of  righteousness, 
than  the  passing  powers  of  this  world  ;  the  former  ends  in  the 
Eternity  of  eternities,  this  will  reach  its  period  or  zenith  at 
the  great  Judgment  of  God. 

Seventh  : — And  lastly,  as  to  the  restoration  of  the  accursed  : 
I  fail  to  see  how  it  is  possible  to  accomplish  this  ;  while  it  de- 
mands a  minutely  detailed  deduction  to  be  fully  understood. 
But  I  will  briefly  say  that  as  all  are  fallen  in  Adam  so  must  all 
be  raised  up  in  Christ.  Now  if  this  were  not  so  then  Christ  had 
not  sufficient  power  to  do  so  ;  let  now  the  fifth  chapter  of  Romans 
be  read  and  learn  how  the  restoration  through  the  mediation  of 
Christ  is  mightier  than  the  fall  of  Adam.  In  1  Cor.  xv,  22,  we 
read  plainly,  "As  in  Adam  all  die  so  in  Christ  shall  all  be 
made  alive."  But  as  said  before,  I  fail  to  see  just  how,  as 
according  to  his  dignity  or  honor  :  this  matter  can  not  be 
carried  out. 

It  requires  an  oral  representation  to  meet  all  the  detailed 
offsets  out  of  the  mind  of  God,  so  as  to  make  it  understand- 
able, while  these  are  the  most  important  points  in  question  or 


84  The  German  Sectarians  of  Pennsylvania. 

controversy.  I  have  briefly  given  the  few  quotations  in  obedi- 
ence to  the  laws  of  nature,  for  they  will  be  brought  before  the 
public.  I  conclude  with  my  heartfelt  wish  that  GOD, — 
Almighty  ;  with  light  and  power  from  above,  may  enlighten 
all  before  whom  this  confession  of  faith  may  come  ;  for  I  may 
not  be  permitted  to  appear  personally  before  the  authorities  of 
this  land.  Thus  I  herewith  first  thank  GOD, — Almighty  ; 
and  his  merciful  grace  which  enabled  me  to  yield  submission 
as  a  citizen ;  and  for  all  the  good  things  I  enjoyed  while  shar- 
ing the  protection  of  the  land.  God  who  is  rich  in  mercy,  will 
fully  recompence  you  for  all  the  good  things  I  enjoyed  in  time 
and  in  eternity.  Let  the  blessings  of  God  rest  upon  the  head 
of  this  house,  his  wife,  and  all  his  household,  that  every  curse 
may  be  weaned,  and  in  its  stead  the  spirit  of  God  find  accept- 
ance. And  as  I  am  not  worthy  to  remain  in  this  house,  nor 
in  this  country  :  I  will,  notwithstanding  all  this  not  cease  to 
invoke  God,  the  Father  of  all  spirits,  for  the  soul  of  Frederick 
Adolphus  as  long  as  I  live  :  and  for  the  Earldom  of  his  house. 

Most  humble  intercessor, 

E.  C.  H.  v.  H. 
Castle  of  Detmolt, 
November  1702. 

Another  curious  reminder  of  this  early  period  which  has 
come  to  the  notice  of  the  writer,  was  a  bill  for  printing  in 
the  handwriting  of  the  elder  Sauer,  it  was  rendered  to  John 
Jacob  Doehling  for  printing  a  Moravian  pamphlet. 


43  Bey  den  Drucker  hiervon  ist  nun  zu  haben  ein  Tractatgen  genant 
Zeugniss  der  Briiderschafft  in  Zion,  beydes  von  den  vvichtigsten  puncten 
des  Christenthums  ;  u  von  den  Bekehrungs  werk  der  Herrnhutischen 
Gemeinden.  Nebst  einen  Schrifftmassigen  Zeugniss,  von  unterschied 
der  Himtnliscben  u  fleischlicher  Geburth,  durch  J.  Hildebrand,  das  Stuck 
11  pens.     (April  issue,  1743). 

Ein  Echo,  Zeugniss  u  Protestation  der  Briiderschafft  in  Zion  in  Ephrata 
gegen  einer  sogenanten  Gemeine  Gottes  im  Geist,  betittlet  Wohlgegriin- 
detes  Bedenken  vom  Weg  der  Heiligung  wie  derselbe  nicht  allein  in  der 
Versohnung  Christi,  sondern  hauptsachlich  in  Seiner  Nachfolge  zu 
Sucheu — Zu  haben  beym  Drucker  hiervon  fur  6d.  (September  issue, 
1743- ) 


An  Interesting  Relic. 


85 


a.  i) 

"  > 


o    o 


^     >     V 


86 


The   German  Sectarians  of  Pennsylvania. 


"  Eine  Beschreibung  der  tvahren  Kirche,  was  und  wo  sie 
Sey." 

No  copy  of  this  pamphlet  appears  to  be  known.  The 
edition  consisted  of  500  copies  and  was  printed  in  small 
(Gramont  fractur)  type.  John  Jacob  Doehling,  born  171 5, 
on  Island  of  Ruegen,  was  a  student  at  Jena  prior  to  1739, 
joined  the  Moravians,  and  came  to  America  with  the  second 
sea  congregation  on  the  Little  Strength,  November  26,  1743. 
He  was  living  in  Germantown  as  late  as  1749,  and  was  a 
member  of  the  local  Moravian  congregation.  A  fac-simile 
of  this  bill  is  reproduced  upon  the  previous  page  and  is  ex- 
tremely interesting  as  it  gives  the  autograph  of  Christopher 
Sauer  in  both  German  and  English. 


naBUdiit, 


House  on  Main  Street,  opposite  Queen  Lane,  Built  by  the  younger  Sauer 

shortly  before  the  revolution,  as  it  appeared  april,  1859, 

remodeled  and  improved. 


CHAPTER   III. 


THE   GREAT   COMET   OF    1 743-44. 


e 


'he  differences  incident  to 
the  dispute  with  the  Mo- 
ravian Brethren,  aggra- 
vated as  they  were  by  the  pam- 
phlets published  by  Hildebrand 
and  others,  had  barely  subsided, 
when  an  event  occurred  which 
once  more  threw  the  whole 
community  into  a  state  of  con- 
sternation and  excitement.  On 
Christmas  night,  1743,  just  after  sunset,  another  comet  was 
discovered,  this  time  in  the  west.  It  was  the  one  discovered 
by  Klinkenberg  in  September,  1743.  At  first  it  appeared 
but  small  to  the  naked  eye,  no  larger  than  a  star  of  the 
second  magnitude,  but  it  rapidly  increased  in  size  and 
brilliancy  and  stood  on  the  heavens  for  over  two  months. 
Doctor  Christopher  Witt,  of  Germantown,  whose  acquaint- 
ance we  have  already  made,  and  who  was  an  associate  of 
Magister  Johannes  Kelpius,  thus   describes  this  celestial 


Headpiece. — Comet  of  1743-44,  from  a  contemporary  etching. 

87 


88 


The  German  Sectarians  of  Pennsylvania. 


visitant,  viewed  through  his  eight-foot  telescope,  a  few  days 
after  its  appearance  in  the  heavens  : 

' '  His  atmosphere  or  tail  is  not  long  but  directing  itself  to 
S.  E.,  this  motion  but  slow,  making  to  the  N.  W.  He  rises 
about  Y\  past  ten  in  the  morning  in  the  E.  N.  E.  and  passes 
our  Meridian  %  after  5  P.  M.  in  latitude  15.  30  N.  and  sets  ^ 
after  midnight  in  the  W.  N.  W.  His  latitude  with  respect  to  the 
Ecliptic  is  2 id.  30m.      His  longitude  from  Aries  is  i4d.  30m." 

In  our  community  the  scenes  of  the  preceding  February 
were  re-enacted,  and  on  account  of  its  long  visit  and  bril- 
liancy, great  dread  and  fear  was 
inspired  among  the  speculative 
mystics  on  Mount  Zion.  It  was 
not  long  before  the  comet  was 
accepted  by  them  as  the  star 
prophesied  in  the  Zohar,43  which 
was  to  stand  upon  the  heavens 
as  a  warning  for  seventy  days, 
at  the  end  of  which  time  a  great 
religious  or  political  revolution 
would  take  place,  ending  with 
the  establishment  of  God's  king- 
solar  eclipse,  from  ephrata      dom  in  the  New  World.     The 


Font. 


fact  that  the  comet  appeared 
on  the  twenty-fifth  day  of  the  month,  corresponding  with 
the  date  mentioned  in  the  Zohar,  went  far  to  strengthen 
them  in  their  belief.  Their  fears  were  soon  shared  by  the 
ignorant  and  superstitious  German  community  at  large,  to 
whom  Numbers  xxiv,  17,  18,  19  was  quoted  as  a  warning 
that  the  Millenium  was  near,  and  who  were  thereby  led  to 
believe  that  when  the  fulfillment  of  the  prophesy  finally 
came,  Mount  Zion  would  form  the  centre  of  the  New  Jerusa- 
lem in  the  New  World  [Abend-land  ],"  and  that  the  Zionitic 


Cremorna  Edition,  III,  212b,  1558-60. 
Ephrata  MS. 


A    Unique  Book.  89 

Brotherhood  would  be  the  chosen  servants  of  the  Temple.  A 
rhythmical  prayer  was  composed  for  the  nse  of  the  congrega- 
tion, which  was  afterwards  printed.    This  unique  pamphlet, 

QtttfiHfo 

3^  dn  &&  acrfhjftf 
Utbtx  Sen  fo  t<m$  $i{tan£tnm  utto  ycofcti 


953cfd)cir  lief)  im  X  $?eitrtf  6tf  3«fr*  174J 

fcotf  crffe  mal  ftyn  \i<$, 

unb  10  <2Bo<f)tn  hn$  gcjlan&ctt. 

Uni>, 

gum  ©rtttf  fef&tat 

ga  £PHRATA»  MDCCXtV. 

Title  of  "  Comet"  Book. 
Original  in  Pennypacker  Collection. 

of  which  only  a  single  copy  has  come  down  to  us,  is  to  be 
found  in  the  Pennypacker  collection,  and  is  one  of  the 
earliest  issues  of  the  Ephrata  Press  : 


90  The  German  Sectarians  of  Pennsylvania. 

Ernstliche  \  Erweckungs-Stimm  \  In  ein  lied  verfasset  \ 
Ueber  den  so  lang  gestandenen   und  grosen  |  Cometen  | 
Welcher  sick  im  X  Monat  des  Jahrs  1J43  \  das  erste  mat 
schen  Hess,  |  und  10  Wochen  lang  gestanden.  \  Von  eincm 
Pretend  ziigesandt,  \  Und,  \  auf  dessen  Begehren,    \   Zum 
Druck  befordert.  \  Zu  Ephrata,  MDCCXLV. 

[Translation. — Earnest  |  Awakening  Voice  |  Composed 
into  a  Hymn  |  Concerning  the  Long  Standing  and  Great  | 
Comet,  I  Which  showed  itself  for  the  first  time  |  in  the  X 
Month  of  the  Year  1743  |  and  stood  visible  for  10  Weeks.  | 
Sent  by  a  Friend,  |  And,  |  at  his  request  |  Put  into  Print. 
I  At  Ephrata,  MDCCXLV.] 

The  first  notice  of  this  interesting  literary  find  appeared 
in  a  Lancaster  magazine.45    It  was  by  the  pen  of  the  editor. 

Rev.  J.  Max  Hark,  who  after  a  short  description  of  the 
booklet  and  a  literal  translation  of  the  title-page,  states : 

' '  The  preface,  moreover,  informs  us  that  the  hymn  is  printed 
unknown  to  the  author,  at  the  request  of  a  friend,  and  because 
such  calls  to  repentance  are  very-  much  needed  in  those  times. 
The  hymn  itself  is  really  the  smallest  part  of  the  book,  consist- 
ing of  only  sixteen  seven-lined  stanzas,  which  are  preceded  by 
a  prologue  or  preface  of  five  pages  and  followed  by  an  epilogue 
or  conclusion  of  two  pages.  The  latter  is  a  characteristic  homily 
full  of  the  peculiar  Ephrata  theology,  closing  with  the  prayer, 
'  Therefore,  O  Heaven,  condescend  to  us,  and  thaw  out  what 
has  been  frozen  so  hard  by  the  hellish  cold  and  midnight  dark- 
ness,' "  etc. 

In  conclusion  two  stanzas  were  rendered  into  English  : 

"  The  Lord  his  signs  makes  to  appear, 
To  call  us  to  repentance  : 
A  monstrous  comet  standeth  there 
That  we  our  sins  should  flee  from, 
But  we,  alas  !  scarce  give  it  a  thought, 
For  each  one  thinks  it  cometh  not, 
The  punishment  and  danger. 


45  Christian  Culture,  Lancaster,  May,  1890. 


Ca1ct7nitics  Foreshadowed.  91 

"  Cornets  (believe't)  are  not  for  naught, 
In  heavens  thus  appearing  ; 
A  judgment  surely  shall  be  wrought, 
Such  mighty  signs  succeeding. 
O,  be  not  scornfully  inclined, 
Nor  treat  it  with  a  careles  mind, 
Lest  you  too  soon  forget  it. ' ' 

Before  criticizing  or  condemning  the  character  of  this 
work,  or  the  spirit  which  pervades  both  the  prose  and 
poetry,  we  must  take  into  consideration  the  strained  nerv- 
ous condition  of  these  religious  enthusiasts,  whose  minds 
were  almost  unbalanced  by  their  mystical  speculations  and 
ascetic  mode  of  life,  while  their  bodies  were  mortified  by 
vigils  and  fastings  until  they  were  worn  to  mere  shadows 
of  their  former  selves. 

E  at  the  present  time  can  form  but  little  con- 
ception of  the  effect  of  these  celestial  visitants 
upon  the  German  religious  recluses  and  en- 
thusiasts in  the  Province,  sincere  as  they 
were  in  their  convictions  and  imbued  with 
the  superstitions  of  the  Fatherland.  The 
same,  in  a  somewhat  lesser  degree,  applies  to 
the  German  residents  of  Germantown. 
To  them  the  comet  was  a  fiery  sword  or  bunch  of 
flaming  switches,  sent  by  the  Almighty  as  an  announcement 
to  a  wicked  world,  foreshadowing  punishment  in  the  shape 
of  famine,  pestilence,  war,  or  other  dire  calamities  here 
in  America  like  unto  the  similar  judgments  visited  upon 
Europe. 

Christopher  Sauer,  in  his  paper  for  February  16,  1744, 
notices  the  appearance  of  the  comet  as  follows : 

' '  Since  the  first  night  of  Christmastide  a  comet  has  appeared 
with  ample  opportunity  to  view  it.  Such  as  saw  the  comet 
Anno  80  (1680),  say  :  that  the  present  one  is  greater  and  hath 
a  longer  brush.  Following  the  former  came  a  long  weary  war, 
for  which  the  star  was  evidently  not  at  fault,  but  rather  the 


92 


The  German  Sectarians  of  Pennsylvania. 


wickedness  of  mankind.  What  will  follow  this  one,  the  future 
alone  can  disclose  unto  us.  From  certain  indications  we  expect 
much  sickness  and  death,  but  little  conversion  and  betterment. 
"  In  mornings,  one  hour  before  day,  another  such  comet  is 
visible,  whereof  more  in  the  future." 

This  notice  was  followed  by  a  fuller  account  in  the  April 
issue  of  his  newspaper  : 46 


Astrological  Chart. 


From  old  Ephrata  MSS. 


' '  The  learned  stargazers,  who  care  naught  for  change  of 
either  heart  or  mind,  keep  rather  silent  and  announce  merely 
in  what  degree,  sign  and  position  the  comet  stands. 

' '  Other  astrologers  again  believe  that  as  the  comet  disap- 


46  Original  in  Historical  Society  of  Pennsylvania. 


Salter's  Account.  93 

peared  in  Pisces,  it  presages  misfortune  to  all  the  fish  within  the 
waters.     However,  the  innocent  fish  have  not  sinned. 

"It  is  announced  from  New  England  that  many  simple 
minded  people  are  taking  the  matter  seriously  to  heart,  that 
God  is  threatening  a  great  punitory  judgment  {strafgcrichf). 
The  writer,  however,  appears  only  to  be  mocking.  Many 
others  believe  that  the  star  in  the  evening  and  morning  were 
different  comets,  as  the  one  visible  in  the  evening  advanced  only 
five  degrees  within  the  ten  weeks,  consequently  it  did  not  advance 
over  5'  per  day.  Therefore  it  were  impossible  that  in  three  days 
it  could  have  travelled  two  full  degrees  toward  the  sun. 

"Another  observed  that  toward  the  last  it  travelled  much 
faster  than  at  first,  and  he  gives  expression  to  his  thoughts  as 
follows  :  '  The  comet  seen  in  the  morning  is  the  same  as  that 
visible  in  the  evening.  As  it  travels  so  rapidly  into  Aries 
against  the  sun,  consequently  the  star  travelled  toward  the 
sun,  and  the  sun  toward  the  star.  Therefore  the  star  passed 
northward  beyond  the  sun,  so  that  it  was  eventually  in  Pisces 
and  finally  appeared  before  sunrise  in  the  morning.  And  after 
the  sun  arose  it  stood  between  Venus  and  the  sun  as  the  latter 
was  still  in  Pisces.  Therefore,  it  is  my  natural  judgment  that 
while  the  star  made  its  appearance  in  Aries  and  set  in  the  sign 
of  Pisces  (for  Aries  is  the  habitation  of  the  planet  Mars')  which 
designates  great  changes,  disturbances,  wrath,  confusion  and 
disorder,  iu  the  governmental  order  of  all  peoples  in  the  world. 
As  the  comet  takes  its  course  on  the  middle  solar  line  from 
north  to  south,  and  as  Pisces  is  the  habitation  of  the  planet 
Jupiter,  so  this  shows  an  equal  disturbance  in  the  spiritual 
order  of  special  changes  and  great  confusion  followed  by 
dreadful  judgments  coming  quickly,  as  the  star  latterly  had  so 
rapid  a  course,  and  burned  like  unto  a  great  flaming  torch  with 
a  long  fiery  trail.  All  of  which  to  me  are  plain  tokens  that  the 
destruction  of  the  religious  Babylonian  govermental  order  is 
near  at  hand. ' 

' '  Now  it  is  said  that  some  astronomers  have  noticed  that  the 
comet  finally  moved  toward  the  sun,  to  form  a  conjunction,  and 
I  can  believe  it,  as  when  it  was  lost  to  our  view,  the  sun,  prior 
to  its  arising,  threw  out  great  and  wonderful  rays  upon  the  sky 
reaching  high  up,  even  to  the  so-called  Milky  Way. 


94  The  German  Sectarians  of  Pennsylvania. 

"  If  this  be  so,  that  it  ended  itself  by  a  conjunction  with  the 
sun,  so,  I  believe,  that  these  announced  judgments  will  quickly 
come  to  an  end,  and  that  the  divine  judgment  angel  conjuga- 
ting himself  with  the  divine  luminosity,  will  quickly  obtain  the 
upper  hand  in  the  whole  world  ;  just  as  the  star  conjugated 
itself  with  the  sun  in  the  middle  line,  which  in  the  sun  makes 
the  days  and  nights  equal  throughout  the  whole  world.  All 
of  which  declares  unto  me  that  the  Babylonian  darkness  which 
was  heretofore  so  dense,  that  it  was  darker  than  light,  but  now 
in  due  time,  light  and  darkness  will,  upon  the  whole  earth,  be 
placed  upon  an  equality  of  weight  and  measure.  So  that  the 
evangelical  light  of  grace  may  shine  over  the  whole  earth,  as 
prophesied,  Zach.  xiii  :  7. 

' '  Yet,  this  may  all  be  as  it  will,  one  thing  surely  remains  : 
That  at  last  Babel  must  perish,  outwardly  as  well  as  inwardly 
in  the  Spirit.  Thus  the  judgment  angel  continually  manifests 
itself  in  .this  star  and  becomes  greater  and  greater,  and  quick- 
ening in  his  course,  will  assuredly  execute  his  judgments  in  a 
quick  and  rapid  way. 

' '  Therefore  it  is  time  earnestly  to  both  outwardly  and  in- 
wardly flee  from  this  Babel.  For  God  will  protect  his  own  in 
these  bad  times. 

"  O  Lord  !  hasten,  shorten  the  days,  so  that  your  kingdom 
cometh  soon." 


&     %     3fe 3ft     3§S 


Kloster  Tail-piece  Formed  of  Type  Ornaments. 


CHAPTER  IV. 

THE    PILGRIMAGE   TO    NEW    ENGLAND. 


3 


Seal  of  the  Province  of 
Connecticut. 


n  the  history  of  the  Eph- 
rata  Community  the  next 
noteworthy  event  was  the 
extended  pilgrimage,  in  the  fall 
of  1744,  of  Prior  Onesimus  and 
three  brethren  to  the  Sabba- 
tarian Communities  as  far  east 
as  Connecticut  and  Rhode 
Island. 

The  strained  relations  be- 
tween Beissel  and  Prior  Onesi- 
mus had  increased  from  day  to  day,  and  there  can  be  but 
little  doubt  that  the  Prior  conceived  the  pilgrimage  for 
purposes  of  his  own,  which  did  not  appear  upon  the  sur- 
face ;  however,  when  he  made  his  desire  known  to  the 
Superintendent,  adding  that  possibly  a  short  absence  would 
tend  to  heal  their  differences,  Beissel  at  once  gave  his  con- 
sent to  the  scheme,  and  in  addition  suggested  that  he  take 
Brothers  Jephune  (Samuel  Eckerlin),  Timotheus  (Alexan- 
der Mack)  and  Jaebez  (Rev.  Peter  Miller)  as  his  travelling 
companions,  Beissel  in  the  meantime  attending  to  the  Prior's 
duties  at  the  religious  meetings. 


95 


96  The  German  Sectarians  of  Pennsylvania. 

These  brethren  were  selected  with  special  reference  for 
their  fitness  to  insure  the  success  of  the  pilgrimage  as  well 
as  the  welfare  and  comfort  of  the  participants  themselves. 
Prior  Onesimus  represented  the  Zionitic  Brotherhood  and 
Theosophists  of  the  Community ;  Timotheus,  a  son  of  the 
founder  of  the  German  Baptists,  represented  the  secular 
congregation  and  Baptists  (Taufer)  in  general.  Jephuue, 
mystic  and  astrologer,  was  the  physician  of  the  party  and 
was  responsible  for  their  physical  welfare  ;  while  Brother 
Jaebez  was  the  representative  theologian  and  acted  as  in- 
preter  for  the  pilgrims.  The  preparations  for  the  journey 
were  soon  made,  all  that  was  requisite  being  an  extra  sole 
under  their  woolen  sandals,  a  sharp  iron  at  the  end  of  their 
pilgerstab,  and  a  day's  provisions,  in  addition  to  a  copy  of 
the  WeyraucK1  s  Hiigel,  and  a  few  Theosophische  Episteln. 

These  simple  preparations  being  complete,  a  solemn  love 
feast  was  held  in  the  Saal  of  Zion  on  Friday  night,  Septem- 
ber 21,  1744,  when  the  bread  was  broken  and  blessings  in- 
voked upon  the  pilgrims.  These  services  lasted  until  far 
into  the  night,  and  even  the  hours  between  the  midnight 
prayers  and  the  breaking  morn  were  passed  in  prayer  and 
supplication.  On  the  next  morning,  being  Sabbath,  the 
pilgrims  were  present  at  the  meeting  of  the  congregation. 
After  the  close  of  the  Sabbath  (6  p.  M.)  they  started  upon 
their  long  journey,  accompanied  for  a  short  distance  by 
many  of  the  Brotherhood. 

Once  fairly  upon  their  way,  they  walked  as  was  their 
custom,  bareheaded  and  silently,  in  single  file,  stopping  for 
the  night  at  any  house  that  offered  them  shelter.  The  road 
selected  led  through  the  German  settlements  in  eastern 
Lancaster  county,  by  way  of  Churchtown,  thence  north- 
eastward towards  their  English  brethren  of  the  faith  at 
Nantmill,  in  Chester  county,  where  a  stop  was  made  and 
several  missionary  meetings  held.  From  the  Falls  of  French 
creek  the  road  was  taken  which   led   through   Coventry. 


In  the  Jersey  Pines.  97 

Here  visits  were  made  and  services  held  among  the  many 
German  families  of  that  vicinity  ;  thence  the  journey  led 
across  the  Schuylkill  to  the  German  settlements  scattered 
along  the  roadside  leading  to  Germantown.  When  the 
party  arrived  at  the  Ridge  a  somewhat  lengthy  stop  was 
made  with  Conrad  Matthai,  Seelig,  and  the  Brother  Mystics 
on  the  Wissahickon.  The  rest  of  the  journey  to  the  city 
was  uneventful.  After  a  short  sojourn  at  the  house  of 
William  Jung,  the  Philadelphia  agent  of  the  Community, 
and  visits  to  their  brethren  of  the  faith  in  the  city  and  on 
the  Pennepack,  the  four  pilgrims  started  fairly  on  their 
journey  to  a  new  and  distant  country.  They  attracted  no 
lack  of  attention  as  they  slowly  plodded  their  way  north- 
eastward, crossing  the  Neshaminy  at  the  Falls,  and  thence 
by  way  of  Coryell's  ferry  into  New  Jersey.  At  Amwell,  in 
Hunterdon  county,  another  somewhat  lengthy  stop  was 
made,  as  the  converts  baptized  some  six  years  ago  still  kept 
up  their  organization  and  considered  themselves  a  branch  of 
the  parent  Community  at  Ephrata.46  Fifty  years  ago  the 
descendants  of  these  people  still  kept  up  an  organization 
and  church,  but  as  the  old  people  died  out  the  younger 
generation  gradually  assumed  the  ctistoms,  dress  and  Sab- 
bath of  the  other  residents. 

After  leaving  the  brethren  in  Amwell,  they  took  up  their 
journey  through  the  pines  and  dunes  towards  the  ocean. 
Their  path  led  for  miles  through  the  unbroken  forest,  where 
often  for  hours  the  monotony  was  broken  only  by  the  note 
of  a  bird  or  some  crawling  reptile  in  their  path.  Houses 
were  few  and  far  between,  and,  in  addition,  the  pilgrims  were 
forced  on  several  nio-hts  to  bivouac  around  a  fire  in  the  woods 
so  as  to  keep  off  any  wild  beasts,  with  no  other  shelter  than 
the  canopy  of  heaven.  Autumn  had  now  well  set  in,  and 
the  nights  were  already  cold  and  frosty.  This,  however,  did 
not  tend  to  cool  the  ardor  of  our  pilgrims  or  deter  them  in 


46  Vide  vol.  i,  chap.  24. 


98  The  German  Sectarians  of  Pennsylvania. 

their  undertaking.  Their  objective  point  was  the  part  of 
New  Jersey  commonly  known  as  Barnegat,  where  a  small 
company  of  Seventh  Day  Baptists  had  settled  in  the  town- 
ship of  Shrewsbury,  Monmouth  county,  between  the  waters 
of  the  Shark  and  Squam  rivers.  These  Sabbatarians  emi- 
grated from  Stonington,  Connecticut,  and  Westerly,  Rhode 
Island,47  a  few  years  before,  and  were  reinforced  by  sev- 
eral members  of  William  Davis'  family  from  Pennsylvania. 
At  the  advent  of  our  pilgrims  this  community  numbered 
but  fifteen  adult  members,  who,  notwithstanding  the  small- 
ness  of  their  number,  met  and  signed  a  covenant  shortly 
after  their  settlement,  binding  themselves  to  live  and  walk 
together  as  Christian  people,  although  they  had  no  church 
organization  nor  pastor. 

The  pilgrims  were  kindly  received  ;  meetings  were  ar- 
ranged and  held  in  their  honor.  At  these  gatherings 
Brother  Jaebez  preached  and  admonished  them  to  remain 
steadfast  in  their  faith.  This  resulted  in  a  church  being 
organized,  and  William  Davis,48  the  elder,  though  in  his 
eighty-first  year,  was  elected  pastor. 

From  "  Squam,"  or  Shrewsbury,  as  the  church  is  known 
in  the  Seventh  Day  Baptist  records,  the  pilgrims  wended 
their  way  southward  until  they  came  to  a  place  on  the  west 
shore  of  Barnegat  bay,  almost  directly  opposite  to  the  inlet 
of  that  name,  where  there  was  another  settlement  of  New 
England  Sectarians. 

These  people  were  what  is  known  as  "  Rogerines,"  and 
appear  among  the  earliest  settlers  of  Morris  county.  They 
first  came  from  New  London,  in  Connecticut,  in  the  year 
1734.  The  party  was  led  by  John  Culver  (Colver),  of  Gro- 
ton,  Connecticut,  and  his  wife  Sarah,  who  were  among  John 


47  Vide  Seventh  Day  Baptist  Memorial,  vol.  ii,  p.  116. 

48  One  of  the  organizers  of  the  Sabbatarian  churches  in  Pennsylvania 
in  1691.  He  died  at  the  close  of  the  year  1745,  aged  82  years.  See 
German  Pietists. 


Rogerincs  of  New  Jersey.  99 

Rogers'  earliest  and  most  faithful  followers.  This  band  of 
pilgrims  consisted  of  twenty-one  persons,  ten  of  whom — 
five  sons  and  five  daughters — were  the  children  of  John 
and  Sarah  Culver.  They  first  settled  on  the  east  side  of 
Schooley's  Mountain,  Morris  county,  New  Jersey.  The 
Culver  party,  after  a  sojourn  in  Morris  county  of  about 
three  years,  migrated  in  a  body  to  a  place,  on  Barnegat 
bay,  now  called  Waretown,  in  Monmouth  county  (Ocean 
county).  This  settlement  derived  its  name  from  a  Rogerine, 
Abraham  Waeir.49  Here  they  remained  undisturbed  for  a 
period  of  eleven  years,  when  they  again  went  to  Morris 
county  and  settled  on  the  west  side  of  Schooley's  mountain,50 
in  the  neighborhood  of  the  Springs,  between  Suckasunny 
and  Hopatcong  creek.51  It  was  while  they  were  at  Ware- 
town  (the  whole  district  was  known  as  Barnegat)  that  they 
were  visited  by  Onesimus  and  his  party. 
^LjT  has  been  stated  that  this  party  of  Rogerines  came 
^  to  New  Jersey  to  escape  persecution  in  their  native 
colony.  This  claim  is  controverted  by  the  fact  that 
John  Culver  and  his  wife  were  fully  as  courageous 
as  those  who  stayed  and  fought  it  out  on  the  native 
heath.  She  was  cruelly  whipped  in  New  London 
abotit  1720  for  daring  to  rebuke  one  of  the  judges, 
and  also  imprisoned. 

It  does  not  appear  whether  the  Rogerines  in  New 
Jersey  still  adhered  to  the  Seventh  Day,  or  that  they 
were  in  fellowship  with  any  of  the  Pennsylvania  or  New 
England  Sabbatarian  churches. 


49  Families  who  affiliated  with  the  Culvers  were  the  Tuttles,  Burrows, 
Manus,  Weirs,  Waterhouses,  Lambs,  Pechers,  Salmons  and  Owens. 

50  Smith,  in  his  history  of  New  Jersey  (1765),  refers  to  a  house  of  wor- 
ship. This  was  said  to  be  near  the  point  where  the  road  from  Mountain 
Pond  joins  the  highway  from  Rustic  to  Mt.  Arlington.  Their  graveyard 
was  near  Silver  Spring,  about  a  furlong  from  Lake  Hopatcong. 

51  It  is  stated  that  in  1790  there  were  still  living  two  old  persons, 
Thomas  Culver  and  Sarah  Mann,  of  the  original  Rogerine  congregation 
in  Morris  county. 


ioo         The  German  Sectarians  of  Pennsylvania. 

John  Rogers,  the  founder  of  the  sect,  had  broken  off  with 
the  Rhode  Island  Sabbatarians  at  an  early  date,  the  latter 
not  favoring  the  peaceful,  non-resistant  Quaker  principles, 
and  some  others,  as  healing  by  prayer,  or  taking  so  bold  a 
stand  in  ignoring  a  first  day  Sabbath  and  entering  the  church 
of  another  denomination52  and  disturbing  their  meetings,  as 
an  effectual  means  of  defense  by  which  they  sought  to  con- 
tinue their  own  worship  of  God  in  a  scriptural  manner  in- 
stead of  the  ecclesiastical  dictum. 

This  community  received  our  pilgrims  with  open  arms. 
They  were  entertained  by  John  Culver,  the  most  prominent 
among  the  Rogerines,  and  who  had  previously  made  several 
visits  to  Amwell  and  Ephrata  and  invited  them  to  come 
to  Barnegat.  Looking  upon  them  as  holy  men,  they  now 
even  brought  their  sick  to  the  pilgrims  in  the  hope  that 
they  might  be  healed  by  the  mere  laying  on  of  hands  and 
prayer.  The  Chronicon  further  states  that  it  was  these 
people  who  induced  the  pilgrims  to  extend  their  visit  to 
New  England. 

From  an  old  record  it  is  learned  that  the  meetings  of  the 
Rogerines  at  Barnegat  were  held  in  a  school-house.53  They 
did  not  believe  in  the  sanctity  of  the  Puritan  Sabbath.  They 
believed  that  since  the  death  of  Christ  all  days  were  holy 
alike.  Among  other  things  they  would  not  say  grace  at 
meals ;  all  prayers  were  to  be  said  mentally,  except  when 
the  spirit  of  prayer  compelled  the  use  of  the  voice.  They 
said  :  "  All  unscriptural  parts  of  worship  are  idols,  and  all 
good  Christians  should  exert  themselves  against  idols,"  etc. 
Among  the  idols  they  placed  the  observance  of  the  Sabbath, 
infant  baptism,  etc.  The  Puritan  Sabbath  they  called  the 
New  England  idol.  The  New  Jersey  congregation,  how- 
ever, did  not  follow  so  extreme  a  course  as  their  New  Eng- 
land brethren,  who,  the  same  record  states,  "  would  on  Sun- 


52  This  was  the  first  Congregational  Church  in  New  London. 

63  Salter's  History  of  Monmouth  and  Ocean  Counties,  N.  J.,  1890. 


/  'tstt  to  Barnegat.  101 

days  trv  to  be  at  some  manual  labor  near  meeting-houses  or 
in  the  way  of  people  going  to  or  from  church." 

It  appears,  however,  that  at  the  Barnegat  meetings  the 
women  would  be  engaged  in  knitting  and  sewing,  and  the 
men  in  making  basket  splints  or  some  other  noiseless  work 
during  their  own  religious  services. 

Similar  to  their  New  England  brethren,  they  used  no 
medicines  nor  would  they  employ  doctors,  and,  as  is  stated 
in  the  Chronicon  Ephratcnse,  "  they  brought  their  sick  to 
our  pilgrims  to  be  healed  by  strictly  Scriptural  means." 

Abraham  Waeir,  from  whom  the  village  of  Ware  town 
derives  its  name,  was  a  member  of  the  Rogerine  Society, 
who,  when  the  main  body  of  the  society  left  Barnegat  to 
again  return  to  Morris  county,  remained  behind  and  be- 
came quite  a  prominent  business  man  and  was  universally 
esteemed.  Tradition  says  that  he  came  from  the  vicinity 
of  Hurl  Gate,  where  he  had  a  mill  washed  away  in  a  storm, 
and  then  he  came  and  settled  on  the  shores  of  Barnegat  bay, 
where  one  or  two  mills  were  standing  at  that  time.  He  died 
March  24,  1768,  aged  eighty-five  years.  His  descendants 
removed  to  Squam  and  vicinity,  near  the  head  of  Barnegat 
bay.  His  epitaph  tells  us  that  "  his  innocent  life  adorned 
true  light." 

After  the  visit  came  to  an  end  the  pilgrims  journeyed 
back  to  Burlington  county  to  visit  a  hermit  or  recluse  who 
lived  the  life  of  an  anchorite  near  Crosswick  creek,  a  short 
distance  from  Burlington.  The  Chronicon  speaks  of  him 
as  "John  Lovell,  an  old  Pythagorean."  Who  he  was  or 
what  connection  there  was  between  the  Ephrata  Brother- 
hood and  this  recluse  does  not  appear. 

In  an  old  Baptist  record,  dated  1746,  mention  is  made  of 
one  Henry  Loveall,  or  Lovell,  who  came  to  New  Jersey 
from  New  England  about  1730-32,  and  settled  near  Pisca- 
taqua,  three  miles  east  of  New  Brunswick,  and  one  north 
of  the  Raritan  river.     The  town  was  on  the  site  of  an  old 


102  The  German  Sectarians  of  Pennsylvania. 

Indian  village,  and  was  a  seat  of  justice  as  early  as  1683. 
This  Loveall,  or  Lovell,  preached  to  the  Baptists  there  for 
over  two  years,  and  then  was  ordained.54 

The  old  record  further  states  that  Lovell  was  never  per- 
mitted to  administer  the  holy  ordinances,  and  that  he  was 
soon  after  excommunicated  from  the  church  for  behaving 
himself  in  an  eccentric  and  disorderly  manner. 

There  can  be  but  little  doubt  but  that  the  John  Lovell 
of  the  Chronicon  and  Henry  Lovell  of  the  Baptist  records 
were  one  and  the  same  person.  Whether  he  was,  as  claimed, 
identical  with  the  hermit,  who  lived  for  almost  forty  years 
in  the  dense  pines  about  four  miles  east  of  Burlington,  and 
who,  in  his  obituary  notice,  is  called  Francis  Furgler,  is  an 
interesting  question.  Whether  the  name  "  Lovell,"  by 
which  the  Ephrata  Brethren  knew  the  recluse,  was  his  real 
or  assumed  name  we  have  no  means  of  knowing.  If  the 
name  in  the  obituary  was  the  true  one,  and  it  was  the  same 
person,  there  is  some  possibility  of  his  having  originally 
come  from  Germany. 

The  following  notice  from  a  local  paper  records  his  death  : 
"  On  the  19th  inst.  (Jan.,  1778)  died,  in  the  66th  year  of  his 
age,  Francis  Furgler,  the  hermit,  who  existed  alone  for  over 
twenty-five  years  in  a  thick  wood  about  four  miles  from 
Burlington,  through  all  the  inclemencies  of  the  seasons, 
without  fire,  in  a  cell  made  by  the  side  of  an  old  log,  in  the 
form  of  an  oven,  not  high  or  long  enough  to  stand  upright 
in  or  lie  extended.  His  recluse  manner  of  living  excited 
the  curiosity  of  strangers,  by  whom  he  was  often  visited. 
His  reasons  for  thus  secluding  himself  from  all  human 
society  we  believe  he  never  communicated  to  any  person 
in  these  parts,  but  it  is  thought  he  meant  by  it  to  do  pen- 
ance for  crimes  committed  in  his  own  country,  for  he  was  a 


54  This  must  have  been  by  the  First  Day  Baptists,  as  the  records  of  the 
Seventh  Day  Baptist  Congregation  at  Piscataqua  make  no  mention  what- 
ever of  either  name  or  incident. 


Arrival  in  New  England. 


103 


man  subject  to  violent  passions.  He  subsisted  upon  nuts 
and  the  charity  of  the  people  in  the  neighborhood.  From 
whence  he  came,  or  who  he  was,  nobody  could  find  out,  but 
he  appeared  to  be  a  German,  yet  he  spoke  that  language 
imperfectly,  either  through  design  or  from  some  defect  in 
his  intelligence.  The  evening  before  his  death  a  friend 
carried  him  a  little  nourishment,  of  which  he  partook,  earn- 
estly praying  for  his  dissolution,  and  would  not  suffer  him- 
self to  be  removed  to  a  more  comfortable  dwelling.  The 
next  morning  he  was  found  dead  in  his  cell,  with  a  crucifix 
and  a  brass  fish  by  his  side,  and  on  the  20th  he  was  decently 
interred  in  Friends'  burying-place  at  Mount  Holly." 

ROM  the  Pythagorean's  hut  at  Crosswick  the  pil- 
grims journeyed  toward  New  Brunswick,  where 
they  had  the  good  fortune  to  find  a  vessel  about 
to  sail  for  New  England.  Onesimus  at  once  secured 
passage  for  himself  and  companions,  and  ere  another 
fortnight  passed  the  four  pilgrims,  in  their  strange  and 
uncouth  garb,  were  landed  at  Black  Point,  in  Connec- 
ticut,55 three  hundred  miles  from  home,  in  a  strange 
country,  without  friends,  and  "  so  despised  on  account 
of  their  dress  that  whoever  saw  them  ran  off."  Their 
only  dependence  was  the  letter  of  introduction  from 
the  Jersey  brethren  at  Barnegat  to  the  Rogerines  in 
New  London.  Fortunately  for  the  pilgrims,  in  their 
dilemma,  they  found  a  member  of  the  Bolles  family, 
who  lived  in  New  London,  near  where  they  landed, 
and  who  was  a  prominent  member  of  the  Rogerine  congre- 
gation, and,  after  reading  their  letters  and  the  greetings  of 
their  brethren  at  Barnegat,  received  them  affectionately  and 
harbored  them.56  The  date  of  this  visit  is  fixed  by  an  entry 
in  the  diary  of  Joshua  Hempstead,  of  New  London.57 


55  Lyme  township,  New  London  county,  Conn. 

M  It  appears  to  have  been  a  custom  and  a  pleasure  of  the  Rogerines 
to  entertain  religious  travelers  who  itinerated  in  Connecticut  and  were 


104  The  German  Sectarians  of  Pennsylvania. 

' '  Oct.  10,  1744.  I  went  to  John  Boles  to  see  4  men  Yt  come 
from  beyond  Barnegat,  with  long  beards  8  or  9  inches,  and 
strangely  clothed,  no  hats  and  all  in  white,  but  they  were  not 
there. ' ' 

This  house  (John  Bolles')  was  at  the  top  of  a  high  hill 
in  the  northern  part  of  New  London  township,  one  and 
one-half  miles  from  the  centre  of  the  town  and  overlooking 
it.  The  region  just  beyond,  thickly  settled  with  Rogerines, 
was,  about  that  time  and  since,  called  Quaker  Hill. 

No  sooner  had  the  arrival  of  the  four  Ephrata  brethren 
become  known  in  New  London  than  a  new  danger  threat- 

ened  them.  This  unprotected 
seaport  was  then  in  a  whirl  of  ex- 
citement on  account  of  the  war 
with  Spain.  The  same  day  that 
brought  news  of  the  arrival  of  the 
Ephrata  pilgrims  also  brought 
news  that  France  had  joined  issue 
with  Spain  against  England.  The 
strangers  were  at  once  suspected 
of  being  Jesuit  priests  and  French 

Thd  Old  Hempstead  House,  .  .  . 

new  London,  Conn.  spies  in  disguise.     Officers  were 

sent  to  arrest  them  and  bring  them  into  the  town  of  New  Lon- 
don.58 They  were  accompanied  by  their  host,  who,  being 
a  respectable  and  influential  citizen,  personally  vouched  for 
the  brethren  as  Protestants,  by  birth  and  profession,  and  at 
once  secured  their  freedom,  when  they  were  forthwith  taken 
in  charge  by  the  Rogerines  of  New  London. 

According  to  the  Chronicon,  they  now  had  an  opportunity 


opposed  to  the  established  church  that  undertook  to  dictate  in  regard  to 
the  worship  of  God.  This  is  fully  shown  by  both  the  Ephrata  and  Mora- 
vian records. 

57  This  interesting  diary  will  probably  soon  be  published. 

58  They  appear  to  have  been  in  New  London  township  at  some  distance 
from  the  town.  The  term  "town"  in  New  England  signifies  a  town- 
ship, the  whole  territory  within  certain  limits. 


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Perseverance  of  Saints.  105 

to  visit  the  above-mentioned  Rogerines,  "  who  were  distin- 
guished from  other  people  by  their  quiet  life;"  among  whom 
the  brethren  found  so  much  favor  that  wherever  they  went 
they  had  a  train  of  more  than  fifty  persons,  white  and  black, 
about  them.59  In  this  very  region  the  pernicious  custom  of 
disputation  was  at  that  time  carried  to  its  highest  point. 
Whenever  they  came  together  [the  Congregationalists  and 
New  Lights]  they  placed  two  chairs  in  the  middle  of  the 
space,  on  which  the  disputants  sat,  the  listeners  sitting 
around  them  in  a  circle,  when  they  often  gave  vent  to 
violent  passion.  At  that  time  they  mostly  disputed  "  of 
the  Perseverance  of  the  Saints."  G0 

The  Rogerines,  also  known  as  "  Singing  Quakers,"61 
Rogerine  Baptists  and  Quaker  Baptists,  were  a  religious 
sect  that  derived  its  origin  and  name  from  John  Rogers 
(born  1648),  of  New  London,  Conn.  He  was  a  son  of 
James  Rogers,  and  was  instrumental  in  organizing  the 
Seventh  Day  Baptist  Church  of  New  London,  in  1674.62 
He  had  some  opinions  in  common  with  the  Quakers, 
chiefly  in  regard  to  the  doctrine  of  non-resistance,  the  un- 
scriptural  character  of  reading  set  public  prayers  and 
preaching  for  pay.  He  agreed  with  the  Seventh  Day 
Baptists  in  regard  to  keeping  the  seventh  day  instead  of 
the  first,  the  imposition  of  hands,  administration  of  the 
Lord's  Supper,  and  baptism  by  immersion.     He  began  his 

59  These  black  people  were  their  servants,  of  whom  they  had  many 
(negroes  and  Indians)  of  whose  spiritual  welfare  they  were  as  solicitous 
as  of  their  own. 

60  Chronicon  Epkratense,  original  ed. ,  p.  151. 

61  This  name  originated  through  John  Rogers  having  entertained,  some 
time  previous  to  1700,  two  men  called  "  Banks  and  Case,"  who  are  said 
to  have  been  of  the  class  called  "Singing  Quakers."  By  the  testimony 
of  his  son  (John  2d)  and  other  evidences,  he  neither  followed  nor  agreed 
with  these  men,  but  merely  entertained  them  in  a  hospitable  manner  and 
suffered  the  usual  fine  in  consequence  of  "  entertaining  Quakers  and  other 
heretics." 

62  Vide  The  Seventh  Day  Baptist  Memorial,  vol.  i,  New  York,  1852. 


106  The  German  Sectarians  of  Pennsylvania. 

sect  about  i68ofi3  and  was  frequently  fined  and  imprisoned 
on  account  of  his  faith,  but  it  left  no  effect  upon  his  spirit. 
The  Rogerines,  it  is  stated  by  a  competent  authority,64  never 
violated  any  merely  civil  law  ;  the  opposition  being  to  eccle- 
siastical laws  calculated  to  infringe  upon  the  rights  of  con- 
science. Much  has  been  written  about  the  Rogerines  be- 
cause of  their  determined  opposition  to  the  holding  the 
first  day  of  the  week  (or  any  other  since  the  Atonement) 
as  a  sacred  day.  Considering  that  the  sacredness  (so-called) 
was  placed  upon  that  day  by  man  some  three  hundred  years 
after  apostolic  days,  and  entirely,  as  they  held,  contrary  to 
New  Testament  teaching.  Further,  that  one  day  should  be 
as  holy  as  another,  except  for  regular  religious  meetings. 


The  Old  Rogerine  Meeting-house  of  the  Seven  Gables  at  Groton. 

Many  curious  anecdotes  were,  in  former  years,  current  of 
these  peculiar  people,  of  how  they  suffered  fines,  imprison- 
ment and  public  whippings  for  conscience  sake.  The  per- 
secution of  the  established  church  in  Connecticut  at  the 
time  of  the  pilgrims'  visit  was  exceedingly  bitter  against 
the    non-conformists    of    that    colony,  and    such    constant 


r;'  It  is  claimed  that  it  was  the  bigotry  and  ecclesiastical  tyranny  current 
in  Connecticut  at  that  time  that  called  this  sect  into  existence,  and  their 
great  fight  from  first  to  last  was  for  religious  liberty,  of  which  there  was 
then  not  a  particle  in  that  Province  outside  of  the  Congregational  Church. 

64  Cf.  The  Rogerines  \  or  \  A  Hitherto  Unwritten  Chapter  in  the  History 
of\  Connecticut.  \  Boston,  /poo. 


Heal  ins;  by  Prayer.  107 

spiritual  warfare  was  waged  between  them,  that  there 
seemed  at  times  but  little  prospect  of  a  peaceful  inter- 
course.65 

Among  other  beliefs  of  the  Rogerines,  it  is  stated,  "  that 
it  was  contrary  to  their  tenets  to  employ  physicians  or  to 
use  medicines  in  case  of  sickness,"  a  peculiarity  which,  it 
was  claimed  (so  far  as  it  existed  outside  of  the  representa- 
tions of  their  enemies),  was  received  wholly  and  fully  from 
the  New  Testament  teachings.  Their  argument  was  that 
the  Almighty  had  the  willingness  as  he  had  the  power  to 
cure  diseases,  and  in  a  less  bungling  and  dangerous  way 
than  physicians,  since  Christ  and  his  apostles  had  given 
the  promise  of  such  cures  to  those  who  asked  in  faith  for 
this  Almighty  aid. 

The  Chronicon  Ephratense  also  makes  a  mention  of  this 
peculiarity.  So  great  was  John  Rogers'  belief  that  his 
faith  would  save  him  from  contagion,  that  when  the  small- 
pox raged  so  terribly  in  Boston  in  172 1,  he  journeyed  one 
hundred  miles  to  the  infected  city  to  prove  his  faith.  He 
went,  as  had  been  his  custom  for  over  forty  years,  to  assist 
in  ministering  to  the  sick  of  that  disease.  He,  however, 
unfortunately  this  time  caught  the  distemper  and  died 
of  the  disease,  which  developed  after  his  return  home, 
after  having  been  the  leader  of  the  sect  for  over  forty 
years. 

According  to  the  old  town  records  there  were  two  members 
of  his  family  who  died  of  the  disease  beside  himself.  As  is 
shown  in  the  Chronicon  and  other  records,  his  successors 
kept  on  in  the  same  course,  yet  it  appears  they  were  ex- 
tremely long-lived  and  vigorous  people  ;  at  all  events,  they 
were  never  known  to  flee  from  a  distemper. 

In  connection  with  this  subject  there  is  an  amusing  legend 
which  had  anything  but  a  tragic  ending : 


65  Cf.  The  Westerly  Church  Seventh  Day  Baptist  Memorial,  N.  Y.,  1854, 
p.  116. 


io8  The  German  Sectarians  of  Pennsylvania. 

"A  few  years  prior  to  the  visit  of  the  Ephrata  Pilgrims,  a 
certain  cutaneous  disorder  broke  out  among  the  congregation, 
and  their  principles  forbidding  them  the  use  of  medicines,  they 
were  at  loss  what  to  do.  In  this  dilemma  a  church  meeting 
was  called  to  deliberate  upon  the  subject,  how  they  might  get 
rid  of  the  disorder,  and  yet  preserve  a  clear  conscience  in  this 
respect.  The  conclusion  arrived  at  was,  that  they  resolved 
that  this  disorder  (the  Itch,  or  whatever  else  it  might  be 
called)  was  not  a  bodily  ailment  or  infirmity,  but  should  be 
considered  a  noxious  animal,  which  they  might  innocently 
destroy.  The  usual  remedies  were  accordingly  used,  the  Itch 
eradicated,  and,  well  !  their  conscience  preserved." 

From  another  authentic  source  it  is  learned  that  there  is 
good  proof  that  in  ordinary  cases  the  Rogerines  used  the 
customary  remedies  and  were  excellent  nurses,  ever  ready 
to  minister  to  the  sick,  yet  they  undoubtedly  believed  by 
testimony  of  the  New  Testament  in  the  efficacy  of  prayer 
under  favorable  circumstances,  viz., — special  need  of  special 
providence  in  this  regard. 

To  return  to  our  Ephrata  pilgrims  at  New  London. 
After  their  release  by  the  civil  authorities,  meetings  were 
held  and  revivals  instituted  by  their  friends,  the  Rogerines, 
at  which  the  brethren  took  an  active  part.  At  that  time 
there  was  great  religious  excitement  in  Connecticut,  the 
so-called  "  New  Light  movement" 66  being  then  at  its 
height.  Disputes  took  place  at  every  meeting,  where 
often  the  different  parties  gave  vent  to  violent  passion. 
It  was  here  where  the  good  judgment  and  sound  doctrine 
of  Brother  Jaebez  became  manifest,  seconded  as  he  was  by 
Alexander  Mack,  son  of  the  Dunker  patriarch,  and  the  two 
Eckerlins,  Onesimus  and  Jephune,  when  their  voices  were 
raised  in  the  interest  of  peace  and  order,  and  it  was  soon 
shown  that  the  presence  of  these  four  theosophists  from  the 


66  Vide  The  History  of  Enfield,  Conn.,  from  the  public  documents,  by 
Francis  Olcott  Allen,  Esq.,  Lancaster,  1899. 


Sojourn  in  Rhode  Island. 


109 


Cocalico  went  far  to  ally  the  excitement  which  then 
rent  the  peace  of  New  London  and  other  Connecticut 
towns.67 

After  a  short  sojourn  in  New  London  an  extended  visit 
was  made  to  the  Sabbatarian  brethren  of  the  Newport  and 


**rfW 


Old  Hopkinton  (Westerly)  Mreting-house,  Built  1680,  in  which  the 
Ephrata  Pilgrims  Preached. 

Westerly  (Hopkinton)  churches  in  Rhode  Island,  the  ac- 
counts of  which,  although  known  to  be  still  in  existence, 
unfortunately  were  not  accessible  to  the  writer. 

Upon  their  return  from  Rhode  Island  to  New  London, 
they  were  entertained  by  Ebenezer  Bolles,  one  of  the 
wealthiest  and  leading  merchants  of  the  place,  a  son  of 
John  Bolles,  the  noted  disciple  of  John  Rogers.  The 
Chronicoii  mentions  him  as  a  "  blessed,  virtuous  man," 
and  says :  "  He,  at  that  time,  lived  single,  but  married 
afterwards.68  His  death  was  brought  about  by  poisonous 
wood,  against  which  the  principles  of  the  Rogerines  did 


67  Vide  Bi-Centennial  Celebration  First  Church  of  Christ,  New  Loudon, 
Conn.,  1870. 

68  The  Ephrata  brethren  tried  to  persuade  Ebenezer  Bolles  to  remain  in 
the  single  state  as  the  most  perfect  and  holy.  Their  arguments,  however, 
had  no  effect  upon  him  as  he  was  married  shortly  after  their  departure, 
November  29,  1744- 


1 10         The  German  Sectarians  of  Pennsylvania. 

not  allow  him  the  use  of  medicine.     May  God  give  him  a 
blessed  resurrection !" 

The  following  extract  from  the  Connecticut  Gazette  of 
July  io,  1762,  gives  us  some  additional  information  about 
this  friend  of  the  Ephrata  brethren,  viz.  : 

' '  We  hear  from  London  that  on  Thursday  sen-night  died 
there  Mr.  Ebenezer  Bolles  of  that  town,  trader,  esteemed  a  very 
honest  and  hospitable  man.  He  left  one  child,  a  daughter,  of 
about  seventeen  years  of  age,  an  estate  of  about  ,£5000  lawful 
money.  The  occasion  of  his  death  was  as  follows  :  A  few  days 
before  he  had  been  cutting  some  vines  or  bushes  which  were  of 
the  Nox  Quality,  whereby  he  was  poisoned,  and  his  body 
swelled  to  a  great  degree  ;  but  being  of  the  sect  called  by  the 
name  of  Rogerines,  who  forbid  the  use  of  means  in  sickness, 
he  would  allow  neither  a  physician69  to  be  near  him,  nor  the 
most  simple  medecine  administered.  Just  before  he  expired, 
when  in  great  pain,70  he  seemed  desirous  of  some  help  but  the 
brethren  and  sisters  of  that  profession  would  not  allow  it,  lest 
he  should  deny  the  faith." 

When  their  determination  to  leave  was  made  known  to 
their  friends  in  New  London,  which,  according  to  the 
Ephrata  MSS.  at  the  time,  "  resembled  a  fruitful  garden  of 
God,"  passage  was  engaged  and  paid  for  the  four  pilgrims 
to  New  York,  and  when  at  last  the  day  of  departure  arrived 
it  was  made  a  gala  day  in  New  London.  A  large  concourse 
of  persons  of  all  denominations,  among  whom  were  many 
converted  souls,  accompanied  the  pilgrims  to  the  wharf, 
and,  after  giving  them  numerous  gifts  and  presents, — "that 
they  returned  home  richer  than  when  they  left,"71 — wished 


69  It  is  presumed  that  be  objected  to  any  physician,  as  he  placed  himself 
entirely  in  the  hands  of  the  Lord. — Ed. 

70  In  November,  1899,  a  notice  was  published  in  a  New  London  paper 
that  Charles  Bolles,  when  there,  had  almost  died  recently  from  the  effects 
of  poison  ivy,  and  that  none  of  the  remedies  prescribed  by  physicians  had 
helped  him  in  the  least.  It  is  a  malady  that  does  not  yield  easily  to 
remedies. 

71  Ephrata  MSS. 


Return   to  Pennsylvania.  Ill 

them  God-speed  and  a  safe  and  pleasant  journey.  Many 
on  shore  watched  the  sloop  as  she  passed  out  into  the 
Sound,  and  wafted  their  blessings  after  the  departing 
strangers. 

htjs  ended  the  visit  to  New  England.  For  what 
purpose  it  was  really  undertaken,  whether  in 
the  interest  of  the  Hphrata  religious  movement 
or  to  further  the  commercial  ambitions  of  the 
Eckerlins,  can  only  be  surmised  at  the  present 
day.  Still,  from  a  religious  point  of  view,  the  visit,  coming 
when  it  did,  while  Connecticut  was  rent  with  religious  ex- 
citement, was  opportune  and  productive  of  much  good  to 
the  communities  visited,  and  so  well  were  the  efforts  of  the 
brethren  in  the  interest  of  peace  and  harmony  appreciated 
that  more  or  less  communication  was  kept  up  between  the 
New  London  Rogerines  and  the  Ephrata  Community  for 
many  years  afterward ;  as  is  positively  shown  by  the  entry 
in  the  Chronicon  of  the  death  of  Ebenezer  Bolles  and  the 
attendant  circumstances.      This  did  not  occur  until  1762. 

We  left  the  pilgrims  on  board  the  sloop.  The  voyage 
to  New  York  city  was  uneventful,  but  hardly  had  they  set 
foot  upon  the  shore  when  their  strange  monastic  garb  again 
attracted  attention,  and  they  were  arrested  on  suspicion  of 
being  Jesuits  from  New  Spain,  and  would  have  been  thrown 
into  prison  had  not  a  justice  of  the  peace,  who  was  acquainted 
with  their  circumstances,  interceded  and  entered  bail  for 
for  them. 

After  their  release  they  lost  no  time  in  shaking  off  the 
dust  of  the  inhospitable  town,  and  started  on  their  long 
journey  to  Ephrata  by  way  of  Philadelphia.  The  road 
taken  was  from  New  York  by  water  to  Staten  Island,  thence 
across  the  Island  to  Elizabethtown  Point,  to  Elizabethtown 
and  Woodbridge,  thence  to  the  Raritan  at  New  Brunswick, 
traversing  a  distance  of  forty  miles,  eleven  of  which  was  by 
water.     From  New  Brunswick  the  journey  on  foot  com- 


112  The  German  Sectarians  of  Pennsylvania. 

menced  across  New  Jersey  to  Trenton,  a  distance  of  twenty- 
seven  miles,  where  the  river  was  crossed  into  Pennsylvania. 
A  stretch  of  thirty  miles  brought  them  once  more  to  Phila- 
delphia, where  a  stop  was  made  at  William  Jung's  for  rest. 
Three  days  after  they  started  on  their  weary  tramp  of  eighty- 
six  miles  to  Ephrata.  The  road  chosen  was  over  the  old 
King's  Highway  to  Lancaster,  and  thence  by  the  Reading 
road  to  Ephrata.  This  course  was  taken  on  account  of  the 
lateness  of  the  season  and  the  bad  condition  of  the  roads, 
which,  together  with  the  shortness  of  the  days  and  severe 
weather,  interfered  greatly  with  their  progress  and  necessi- 
tated another  short  stop  at  Lancaster.  Finally,  however, 
the  four  weary  and  footsore  pilgrims  arrived  within  sight 
of  Mount  Zion  just  as  the  sun  was  setting  back  of  the 
Furnace  Hills  in  the  west.  Falling  down  upon  their  knees, 
they  offered  up  a  prayer  of  thanks  for  their  safe  return.  A 
little  further  on  a  stop  was  made  with  a  house-father,  so 
timing  themselves  as  to  arrive  at  Zion  while  the  Brother- 
hood were  at  their  devotions,  that  they  might  once  more 
hear  the  sweet  cadence  of  the  Ephrata  Choir. 

Great  was  the  surprise  of  the  assembled  brotherhood  to 
see  the  four  gaunt,  haggard  figures  silently  file  into  the  Saal 
and  take  their  usual  places.  After  fraternal  greetings  were 
over  arrangements  were  made  to  hold  a  general  love  feast 
on  the  following  Sabbath  in  Peniel  to  celebrate  their  safe 
return  and  listen  to  the  greetings  sent  by  the  brethren  at 
Amwell,  Barnegat  and  New  England,  and  the  account  of 
their  extended  pilgrimage.  After  this  was  over  each  of 
the  four  brethren  returned  to  his  regular  routine  of  work 
and  prayer,  as  if  there  had  been  no  intermission. 

An  exact  diary  for  itinerary  was  kept  of  this  pilgrimage, 
from  which,  after  their  return,  a  full  account  was  written 
of  the  whole  journey  and  the  doings  of  the  participants  in 
detail.  This  account  was  then  handed  to  the  Superintend- 
ent and  became  the  property  of  the  Brotherhood. 


Diary  of  the  Journey. 


"3 


What  became  of  this  document  is  still  a  question.  Tra- 
dition tells  us  that  it  was  the  handiwork  of  Onesimus,  and 
was  burned  along  with  books  and  MSS.  after  the  expulsion 
of  the  Eckerlins  in  the  following  year.  This  tradition  may 
be  true,  but  as  a  matter  of  fact  Onesimus  carried  a  number 
of  his  important  books  and  MSS.  away  when  he  left  the 
Community,  and  as  several  of  these  have,  within  the  last  few 
years,  been  found  by  the  writer  in  his  search  after  matter 
bearing  upon  the  Community,  the  hope  is  fostered  that  the 
original  itinerary  of  this  journey  may  have  escaped  de- 
struction and  will  yet  be  found  and  shed  additional  light 
upon  these  early  pioneers  who  filled  so  important  a  part  in 
in  the  religious  history  of  Pennsylvania. 


The  Old  Town  Mill  of  New  London. 


»»2j^ 

fgaE&gi 

•^^N^  ~-  e&  --T^| 

CHAPTER   V. 


THE    INDUSTRIAL    FEATURE    OF   THE    COMMUNITY. 


®" 


NDOUBTEDLY    the    four 

Eckerlin  brothers  were 
the  organizers  of  the  in- 
dustrial and  commercial  fea- 
tures of  the  mystic  settlement 
of  the  Cocalico.  The  various 
enterprises  in  which  the  soli- 
tary of  both  sexes  engaged 
shortly  after  their  organiza- 
tion, for  a  time  bade  fair  to 
make  the  Community  the 
greatest  industrial  establish- 
ment in  America.  It  was  the 
brain  of  Onesimus  (Israel  Eck- 
erlin) that  conceived  the  different  enterprises  which  brought 
wealth  into  the  coffers  of  the  Kloster.  During  the  few 
years  that  Onesimus  remained  in  power  the  Brotherhood 
grew  in  riches  and  influence.  With  his  expulsion  by  the 
Beissel  party  in  1745  most  of  the  enterprises  lapsed  or 
were  discontinued,  the  only  exception  being  the  printing- 
office,  and  it  is  a  question   whether   even    this  was    not 

114 


Ephrata  Symbol. 


Infant  Industries.  115 

carried  on  more  for  the  purpose  of  disseminating  religious 
literature  than  for  profit  or  gain. 

The  cultivation  of  the  ground  thus  far  had  been  the 
chief  labor  of  the  Brotherhood,  and  so  primitive  were  their 
methods  and  scant  their  resources,  that  in  the  beginning 
they  not  only  dragged  the  plow  but  even  drew  the  cart. 
As  the  Chronicon  states,  "  they  were  their  own  horses ; 
when  they  traveled  they  went  heavily  laden  like  camels, 
and  sometimes  the  whole  Brotherhood  might  be  seen  troop- 
ing around  the  hill  of  Zion." 

The  first  industry  at  Ephrata  of  which  we  have  any  re- 
cord was  the  building  of  a  bakehouse.  This,  our  records 
say,  was  erected  and  operated  in  the  interest  of  the  poor 
settlers,  no  charge  whatever  being  made  for  the  bread  or 
for  the  baking. 

With  the  adoption  of  the  communal  life  a  change  came 
over  the  scene,  and  as  the  Eckerlin  brothers  assumed  charge 
of  the  government  of  the  community  plans  were  laid  for  de- 
veloping the  resources  both  of  the  land  and  of  the  people 
who  composed  the  settlement.  The  idea  was  to  make  the 
community  more  than  self-supporting. 

One  of  the  first  movements,  looking  to  the  future,  was 
the  planting  of  a  large  orchard  as  well  as  a  row  of  fruit  trees 
which  entirely  surrounded  the  Kloster  property.  Attempts 
were  also  made  to  set  out  a  vineyard  on  the  hillside. 

The  next  movement  of  importance  was  the  acquiring  of 
the  mill  seat  on  the  Cocalico,  at  the  foot  of  Zion  Hill.  Un- 
fortunately there  are  no  records  known  to  the  writer  which 
would  give  the  exact  date  when  the  Community  came  into 
possession  of  the  mill  property.  This  mill  was  a  small  grist 
mill,  dating  from  the  earliest  days  of  the  settlement  of  the 
valley.  From  the  data  in  the  Chronicon  we  find  an  allusion 
which  places  the  purchase.of  the  property  at  some  time  prior 
to  the  death  of  Agonius.72 


72  May  20,   1741. 


n6         The  German  Sectarians  of  Pennsylvania. 

After  the  property  was  acquired  by  the  community  its 
power  was  rapidly  developed.  The  mill  was  rebuilt  of 
stone  and  its  capacity  increased  to  three  run  of  stones. 

More  than  this,  in  a  short  space  of  time  we  find  five  dif- 
ferent industries  centering  at  this  point.  First,  there  was 
added  a  saw  mill ;  then  followed  what  perhaps  may  be  called 
the  most  important  one,  the  paper  mill  of  the  Brotherhood, 
wherein  much  of  the  paper  was  made  that  was  used  during 
the  provincial  period.  There  was  also  added  within  a  few 
years  a  skillfully-built  oil  mill,  with  stones  the  like  of  which 
none  existed  in  America.  Much  of  the  oil  pressed  at  this 
mill  was  used  to  make  the  printer's  ink  required  in  the 
province.  Looms  for  weaving  both  linen  and  cloth  were 
set  up.  A  fulling  mill  was  also  erected,  where  the  cloth 
and  homespun  made  in  the  community  and  in  the  vicinity 
were  fulled  and  prepared  for  use. 

A  tannery  was  projected  upon  a  large  scale,  where  both 
tanning  and  tawing  {Roth  und  Weisgerberei)  were  to  be 
carried  on.  This  was  situated  in  the  meadow,  a  short  dis- 
tance west  of  the  Brother  House.  Extensive  vats  were  dug 
and  framed.  The  site  of  these  pits  can  still  be  traced,  and 
remains  of  them  were  yet  visible  within  the  recollection  of 
some  of  the  older  residents. 

A  bark  mill,  for  grinding  the  oak  and  hemlock  bark,  was 
also  built,  the  large  stone  of  which  is  said  to  be  still  doing 
duty  in  a  neighboring  bark  mill. 

The  product  of  the  Community  tannery  was  called  in  de- 
rision Jcsniten-leder  by  such  of  the  Germans  as  were  inimical 
to  the  monastic  community.  This  name,  however,  did  not 
impair  the  quality  of  the  leather,  which  was  evidently  like 
unto  the  other  Kloster  products — good,  honest  and  in  de- 
maud,  as  it  was  sold  at  a  reasonable  price.  Specimens  of 
this  leather  may  still  be  found  on  some  of  the  books  printed 
and  bound  at  Ephrata.  Shoemaking  was  also  carried  on 
upon  an  extensive  scale. 


Development  of  Resources.  117 

It  is  stated  by  some  of  the  descendants  of  the  early  set- 
tlers that  at  one  time  a  pottery  was  also  operated  by  the 
Brotherhood,  where  a  crude  class  of  earthenware  pottery 
was  made,  such  as  milk  pots,  pie  dishes,  etc.  Specimens  are 
shown  with  rude  ornaments  in  the  glazing,  which,  we  are 
told,  were  made  within  the  Kloster.  A  careful  examina- 
tion of  the  grounds  and  an  exhaustive  investigation  within 
the  Kloster  confines  fail  to  show  any  signs  of  either  kiln  or 
the  attendant  sherd,  broken  pieces,  etc.,  such  as  are  always 
to  be  found  around  a  kiln  site.  Consequently,  the  writer  is 
inclined  to  doubt  whether  this  industry  was  ever  carried  on 
by  the  Brotherhood.  There  are  evidences  that  earthenware 
pottery  was  made  in  the  immediate  vicinity,  but  it  was  prob- 
ably an  enterprise  of  members  of  the  secular  community. 

Horses  and  wagons  were  procured  to  meet  the  demands  of 
the  various  industries,  and  so  greatly  did  these  increase  that 
three  teams  were  almost  constantly  kept  upon  the  road. 

Quarries  were  also  opened,  and  the  stone  prepared  for 
building  and  other  purposes.  Stone  bridges  were  projected 
and  an  effort  made  to  improve  the  roads.  Agencies  were 
also  established  in  Philadelphia  and  elsewhere  for  the  pur- 
chase and  sale  of  material  and  products.  Among  the  per- 
sons who  at  some  time  acted  as  such  agents  we  find  the 
names  of  Johannes  Wiister  and  Christopher  Marshall. 

Various  interests  were  also  started  in  the  Community 
houses.  One  of  the  earliest  of  these  was  a  bookbindery, 
which  in  1742-3  was  the  largest  and  best  equipped  bindery 
in  the  colonies.  It  was  the  only  one  which  could  under- 
take to  bind  an  edition  of  magnitude,  as  was  shown  in  a 
previous  chapter.  Even  the  Sisterhood  were  not  ex- 
empted from  labor,  as,  in  addition  to  their  domestic,  educa- 
tional and  musical  duties,  spinning,  quilting,  embroidery, 
the  making  of  sulphur  matches  and  other  employments 
were  carried  on  by  them  upon  an  extensive  scale. 

The  most  important  enterprise,  however,  was  undoubtedly 


n8  The   German  Sectarians  of  Pennsylvania. 

the  installation  of  the  printing  press,  for  which  the  type, 
ink  and  paper  were  all  furnished  by  the  Brotherhood,  who 
printed  the  sheets,  bound  the  books  and  distributed  the 
edition.  The  story  of  the  Ephrata  press  will  be  told  in  the 
course  of  this  narrative. 

A  visitor  to  the  Cloister73  about  this  period  notes  the 
following :  "  Each  one  performs  with  as  much  care  as 
cheerfulness  the  particular  work  assigned  to  him.  The 
product  is  placed  in  the  common  stock,  serves  to  supply  all 
needs,  both  public  and  private.  They  have  manufactures 
and  all  the  arts  necessary,  not  only  for  their  own  use,  but 
also  for  a  little  trade.  They  are  very  industrious.  They 
own  a  corn  mill,  an  oil  mill,  a  paper  mill,  which  their  skill 
renders  quite  profitable.  Their  women  specially  excel  in 
caligraphy,  or  the  art  of  beautiful  writing,  and  in  em- 
broidery." 

Many  were  the  plans  laid  by  the  Eckerlins  to  increase 
the  income  of  the  settlement  and  place  the  institution  upon 
a  good  financial  basis.  It  was  designed  to  eventually  re- 
place the  frame  structures  by  great  stone  buildings,  similar 
to  the  old  monastic  institutions  of  Europe.  The  first  of 
these  architectural  monuments  to  be  built  was  an  imposing 
mausoleum  on  Zion  Hill,  for  the  repose  of  the  Zionitic 
Brotherhood  as  they  were  called  from  time  into  eternity. 
For  this  purpose  plans  were  drawn,  stone  was  quarried  and 
dressed,  and  other  preparations  made,  which  were  only 
interrupted  by  the  expulsion  of  the  Eckerlins  from  the 
settlement. 

When  the  successful  issue  of  the  efforts  of  the  Eckerlins 
commenced  to  bear  fruit  Conrad  Beissel,  as  the  spiritual 
leader  of  the  settlement,  conjectured  that  the  success  of 
these  commercial  ventures  was  not  only  raising  up  a  rival 
to  himself,  but  that  the  worship  of  Mammon  would  soon 
extinguish  the  fires  of  religion  upon  the  altars  if  the  greed 


73  Histoire  Naturellc  et  Politique  de  la  Pen?isylvania.     Paris,  176S. 


Prior  and  Abbess. 


119 


for  gain  and  the  accumulation  of  wealth  was  not  speedily 
checked.  This  soon  brought  about  a  rivalry  between 
Beissel  and  the  ambitious  prior,  Onesimus,  and  ended  with 
a  division  of  the  Brotherhood  and  an  estrangement  among 
the  Sisterhood,  the  prioress  siding  with  the  opponents  of 
Beissel.  For  some  time  previous  to  this  rupture,  matters 
both  spiritual  and  secular,  were  in  the  hands  of  Israel 
Eckerlin,  under  whose  able  management  the  industrial 
and  commercial  ventures  prospered  and  the  wealth  of  the 
Zionitic  Brotherhood  increased. 

So  far  as  the  spiritual  affairs  of  the  Community  were 

concerned,  ritualistic 
and  ceremonial  innova- 
tions were  introduced, 
in  which  the  prior  and 
prioress  figured  as  chief 
actors.  Special  robes 
were  now  made  for  the 
prior  according  to  his 
design  and  directions, 
for  use  in  the  various 
functions  of  his  office. 
They  were  the  handi- 
work of  the  sisters,  and 
were  different  from  any- 
thing thus  far  used  in 
the  Community.  Thus, 
a  distinctive  robe  was 
designed,  which  he  put 
on  when  officiating  at  a 
baptism.  Another  cos- 
tume, assumed  upon  high  feasts  when  officiating  before 
the  two  orders,  was  patterned  after  that  of  the  Jewish  high 
priest,  as  described  in  the  Book  of  Exodus.  As  a  model 
they  used  a  picture  in  an  old  German  Bible,  which  fortu- 
nately has  come  down  to  us,  and  is  here  reproduced.     Tra- 


120  The  German  Sectarians  of  Pennsylvania. 

dition  states  that  it  was  followed  even  to  the  row  of  tinkling 
bells.  The  prior  even  went  so  far  as  to  have  a  jeweled 
breastplate  made,  which,  according  to  the  Chronicon,  he 
wore  as  a  "  sign  that  he  had  to  bear  the  sins  of  his  people 
on  his  breast,  to  which  fancy,  it  is  reported,  he  clung  till 
death." 

The  prior  now  constituted  Maria  Eicher,  the  superinten- 
dent of  the  Sisterhood,  an  abbess,  who  forthwith  bedecked 
herself  with  insignia  and  robes  similar  to  those  worn  in  the 
monastic  institutions  of  Rome.  Henceforth,  for  a  time, 
Prior  Onesimus  and  Abbess  Maria  revelled  in  ecclesiastical 
pomp  and  show,  and  assumed  the  whole  management  and 
direction  of  the  Community. 

The  humiliation  of  Beissel  was  now  complete.  Nomi- 
nally he  was  still  the  superintendent,  but,  as  a  matter  of 
fact,  he  was  completely  ignored  by  the  aggressive  prior 
and  his  supporters,  who  gradually  deposed  him  from  all 
power  and  forced  him  to  retire  to  one  of  the  small  cabins, 
where  he  remained  for  a  time,  sick  and  neglected  by  all  but 
a  few  faithful  ones  of  both  orders.  As  the  Chronicon  says  : 
"  During  which  time  the  Superintendent  sat  in  his  house, 
forsaken  by  God,  men  and  angels,  whereof  no  judgment 
could  be  passed  against  him,  since  he  did  not  lay  claim  to 
any  good  for  himself." 

At  last,  however,  Beissel  summoned  enough  strength  to 
overthrow  the  opposing  party  and  expelled  the  leaders,  and 
as  he  thereby  swept  away,  as  it  were,  the  commercial  feat- 
ures, the  settlement,  for  a  time  at  least,  became  again  a 
spiritual  community. 

At  the  time  of  the  expulsion  of  the  Eckerlins  the  mills 
of  the  Community  were  crowded  with  orders  to  their  utmost 
capacity.  At  the  saw  mill  piles  of  logs  were  awaiting  the 
turn  to  be  sawed  into  timber  and  boards.  In  the  paper  mill 
the  demand  was  so  great  for  the  Ephrata  product  that  orders 
could  only  be  filled  in  the  distant  f  uture.     To  supply  which 


J 


Mammon  vs.  Religion.  121 


v> 


it  had  been  necessary  to  collect  a  large  stock  of  rags  and 
have  them  ready  to  put  under  the  stampers  as  opportunity 
offered.  The  demands  upon  the  capacity  of  the  grist  and 
oil  mills  were  even  more  pressing,  as  they  were  not  alone 
run  upon  the  grist  or  toll  system,  but  upon  the  merchant 
principle  as  well.  Wheat,  grain  and  seed  were  bought  out- 
right by  the  Brethren  and  stored  in  granaries  until  it  could 
be  milled  into  flour  or  oil,  and  then  sold  at  a  good  profit  in 
the  Philadelphia  markets. 

To  operate  these  varied  interests  a  number  of  horses, 
oxen,  wagons  and  employees  were  required,  together  with 
agents  and  correspondents  at  different  trade  centers.  All 
of  this  needed  a  head  with  executive  ability  and  a  mind 
strong  enough  to  control  the  working  forces  and  opposing 
influences  within  the  Community. 

Such  was  the  condition  at  Ephrata  in  September,  1745. 
With  the  exit  of  the  Eckerlins  an  immediate  change  took 
place.  The  mills  were  summarily  closed  and  the  announce- 
ment was  made  that  all  contracts  were  cancelled,  standing 
orders  would  be  filled,  after  which  no  grain,  wheat,  seed, 
logs  or  rags  would  be  purchased  by  the  Brotherhood,  ex- 
cepting such  as  would  be  required  for  the  uses  of  the  Com- 
munity. Following  this  notice  all  horses,  wagons  and  oxen 
were  sold  and  the  employees  discharged,  after  which  the 
great  industrial  establishment  on  the  Cocalico  settled  down 
to  the  humdrum  existence  of  a  country  mill  seat.  One  of 
the  chief  incentives  for  such  drastic  measures  was,  to  refute 
the  charges  made  by  envious  neighbors,  "  that  the  Brother- 
hood were  in  reality  merely  a  company  of  buyers  and 
traders."  The  demands  upon  the  Brotherhood  for  the  pro- 
ducts of  their  mills,  however,  continued  in  spite  of  the 
severe  retrenchment.  The  excellence  of  their  flour,  the 
weight  of  the  oil  and  the  quality  of  the  paper  and  card- 
board, of  which  they  were  the  only  makers  in  America,  all 
combined  to  create  a  market  for  the  Kloster  products.    No 


122  The  Ger?nan  Sectarians  of  Pennsylvania. 

effort,  however,  was  made  in  after  years  to  again  extend 
the  business  or  cater  for  any  except  home  demand. 

Thus  things  went  on  until  the  night  of  December  5th, 
1747.  It  was  toward  morning,  December  6th,  when  a  great 
calamity  overtook  the  Kloster  Community.  This  was 
nothing  less  than  the  destruction  of  three  of  the  mills  by 
fire.  The  annalist  of  the  Kloster,  commenting  upon  the 
calamity,  writes : 

"  On  December  5th,  1747,  which  was  Sabbath,  the  following 
important  circumstance  happened,  when,  according  to  custom, 
the  Brethren,  after  supper  on  that  day,  had  allotted  the  work  for 
the  week  in  presence  of  the  superintendent,  and  had  ordered  that 
these  Brethren  should  work  at  the  printing  press,  others  in  the 
book  binder)',  several  in  the  paper  mill  and  flour  mill,  and  others 
again  at  shoemaking,  etc.  The  superintendent  spoke  these 
weighty  words  in  conclusion  :  '  I  now  withdraw  again  from  all 
that  has  been  done,  and  leave  it  to  God,  in  order  to  see  what  kind 
of  a  trial  will  come  to  me  through  this  whole  affair.  For  as  yet  I 
have  no  proof  at  hand  by  which  I  could  know  that  God  approves 
it, ' '  etc.  But  when  every  person  in  the  settlement  was  wrapped 
in  the  first  sleep,  and  the  millers  were  going  to  the  work  assigned 
them,  on  their  waj'  they  saw  the  mill  all  in  flames.  They,  there- 
fore, gave  the  necessary  alarm  in  the  whole  settlement. ' ' 

Almost  immediately  the  sharp  tones  of  the  alarm  bells 
rang  out  loud  and  far  in  the  frosty  night's  air ;  the  tones, 
mingling  with  the  shrill  shriek  of  the  conch,  blown  from 
the  Sister  House,  soon  awoke  everyone  within  the  settle- 
ment and  adjoining  farm-houses. 

Everybody  within  call,  the  Brethren  and  Sisters  of  the 
Cloister,  followed  by  the  men,  women  and  children  of  the 
households,  all  ran  to  the  fire,  which  by  this  time  brightly 
illuminated  the  horizon,  on  what  Lamech  calls  "one  of  the 
coldest  nights  of  the  whole  winter."  Quickly  the  ice  was 
broken  in  both  mill  race  and  dam,  and  lines  formed  by  the 
women  from  the  water  to  the  fire,  and,  while  the  men,  at  one 


Destruction  of  the  Mills. 


123 


end,  filled  the  buckets,  the  women  passed  thein  from  hand 
to  hand  until  they  reached  the  men  at  the  other  end  who 
poured  the  water  upon  the  fire  ;  a  second  line  of  children 
and  the  weaker  women  returned  the  empty  buckets  to  the 
men,  who  refilled  them.  Thus  a  steady  stream  of  water 
was  poured  upon  the  fire. 

It  was  soon  evident  that  all  efforts  to  extinguish  the  burn- 
ing mills  would  be  in  vain.     Efforts  were  then  made    ^^ 
to  save  the  paper  mill,  which  as  yet  was  safe,  and 
the  saw  mill,  which  had  just  caught  fire.    By 
a  united  effort  and  hard  labor  the  two  build- 
ings were  saved. 

There  can  be  little  doubt  but  that  this 
fire  was  the  work  of  an  incendiary. 
Who  it  was  has  never  been  disclosed. 
Many   persons   were   suspected,    and 
Madam  Rumor  had  full  sway. 
Among  many  of  the  settlers 
in  the  township  it  was  firmly 
believed  that  Beissel,  if  so 
disposed,   might  have  told" 
how  the  fire  originated. 

Within  four  hours  on  this 
frosty  night  the  whole  of  the 
flour  mill,  with  its  three  run 
of  stones,  together  with  260 
bushels  of  wheat  and  150 
bushels  of  other  grain,  were 
consumed.  A  skillfully- 
built  oil  mill,  with  stones, ' 

Beissel,  J  aebez  and  Onesimus. 
the    like    of    which     none        From  an  old  Kloster  sketch. 

before  existed  in  America,  besides  a  large  store  of  oil  and 
above  500  bushels  of  flaxseed,  together  with  a  complete 
fulling  mill  {walck-miihlc),  with  all  that  belongs  to  it,  fell 
a  prey  to  the  devouring  element. 


124         The  German  Sectarians  of  Pennsylvania. 

"  Thus,"  Lamech  continues,  "  did  the  fire,  with  God's 
permission,  make  an  end  to  all  the  mammon  which  the 
Eckerlins,  by  their  flaying,  scraping  and  miserly  conduct, 
had  gathered  in  the  former  household." 

Agrippa,  in  a  foot-note,  adds  :  "  Although  this  mill  was 
the  cause  of  the  Solitary  Brethren  engaging  in  all  kinds  of 
worldly  pursuits,  in  opposition  to  their  heavenly  calling,  it 
nevertheless  must  be  acknowledged  that  it  was  of  great 
benefit  to  the  household,  for  the  poor  solitaries  have 
obtained  their  bread  by  it  now  for  nearly  fifty  years." 

After  the  fire  a  new  danger  threatened  the  Community, 
as  all  of  the  flour  was  consumed,  and  the  loaves  in  the 
bakery  would  not  last  the  week  out.  Then,  again,  there 
was  little  or  no  money  in  the  treasury  wherewith  to  feed 
the  eighty  Solitary,  much  less  to  rebuild  the  destroyed 
mills.  In  this  dilemma  an  appeal  was  made  to  God  and 
the  house  fathers  of  the  secular  community.  As  the  mill 
was  a  necessity,  the  latter  agreed  to  contribute  both  money, 
labor  and  material,  provided  they  were  accorded  a  one-half 
interest.  This  was  granted  them,  and  they  immediately 
transferred  their  title  to  the  Sisterhood. 

The  rebuilding  was  now  begun  with  great  energy,  al- 
though it  was  in  the  coldest  season  of  the  year.  The 
Brotherhood  were  aided  in  their  tribulation  and  labors  by 
many  of  the  Lutherans  in  the  valley,  who  gave  timber  and 
helped  with  their  teams,  a  favor  which  the  Brotherhood 
gratefully  acknowledged  and  returned  a  few  years  later 
when  the  Lutherans  built  their  church.  So  rapidly  did 
the  work  proceed  that  by  the  first  week  in  February  one 
set  of  burrs  was  ready  to  put  into  operation. 

The  other  two  mills  were  also  rebuilt  during  the  spring, 
but,  from  a  somewhat  ambiguous  note  in  Acrelius'  account 
of  his  visit  in  1753,  it  would  appear  that  the  fulling  mill 
again  fell  a  prey  to  the  flames  shortly  before  his  visit,  an 
incident  which  does  not  appear  in  the  Chronicon,  viz.: 


Vicissitude  of  the  Old  Mill.  125 

"  The  mills  which  belong  to  the  convent  are  both  a  useful 
and  an  ingenious  work.  There  are  flour,  saw  and  paper 
mills,  a  fulling  mill  and  a  flaxseed  oil  press  at  the  same 
place  and  operated  with  the  same  power.  The  greater  part 
of  their  support  is  derived  from  the  oil  press.  The  flonr 
mill  makes  good  flour,  so  that  in  view  of  this,  and  also  be- 
cause the  toll  is  moderate,  the  people  pass  by  other  mills  to 
come  to  this  one.  The  saw  mill  is  also  in  a  good  condition. 
The  paper  mill  makes  the  best  kind  of  card  paper.  The 
fulling  mill  was  burnt  down."  About  this  Miller  related 
"  that  one  evening,  when  the  Brethren  were  together  con- 
sulting about  the  next  day's  work,  word  came  that  the  mill 
was  in  flames.  That  was  occasioned  by  the  carelessness  of 
some  of  the  Brethren  who  did  not  look  after  the  fire  before 
they  went  away  from  it."  74 

Two  years  after  Acrelius'  visit,  August  2,  1755,  Johannes 
Bauman  and  wife  Margaretha,  donated  for  the  use  of  the 
Brotherhood,  for  a  period  of  thirty  years,  their  mill  seat  and 
several  acres  of  land.  This  was  on  the  Cocalico,  just  south  of 
the  present  turnpike,  and  was  the  forerunner  of  the  large  flour 
mill  west  of  the  bridge,  described  in  our  second  chapter.75 

The  Brotherhood  operated  this  mill  as  a  paper  mill,  thus 
running  two  mills  for  that  purpose. 

Thus  matters  went  on  until  the  close  of  the  Revolution, 
when,  on  account  of  the  increase  of  population,  the  demands 
upon  the  Kloster  Miihle  again  became  beyond  its  capacity. 
Consequently,  after  peace  was  declared,  arrangements  were 
made  to  enlarge  the  grist  mill  and  increase  its  capacity. 
Upon  this  occasion  the  large  tablet,  with  its  L,atin  inscrip- 
tion, was  placed  in  the  front  wall,  this  set  forth  : 

Deo  propitio  restauratni  \  pro  bono  publico  impen  \  sis 
Socieiatis  Ephratensis  \  Anno  MDCCLXXXIV  post  \  or- 
dineni  fundatum  Lmo  Fun-  |  datorisque  obitum  XVII. 

74  Visit  of  Provost  Magister  Acrelius  to  the  Ephrata  Cloister,  August 
20,  1753- 
15  Vol.  i,  pp.  8-20. 


126         The  German  Sectarians  of  Pennsylvania. 

[Translation. — Restored  by  the  favor  of  God  and  for  the 
public  good,  at  the  expense  of  the  Ephrata  Society,  in  the 
year  1784,  the  fiftieth  after  the  founding  of  the  order  and 
after  the  death  of  the  founder  the  seventeenth.] 

Hardly  had  the  work  been  finished  and  the  burrs  were 
once  again  grinding  the  golden  grain  when,  upon  the  night 
of  the  1st  of  September,  1784,  between  2  and  3  o'clock  in 
the  morning,  some  miscreant  again  set  the  mill  afire. 
Luckily  the  flames  were  discovered  and  the  alarm  given, 
when  the  scenes  of  thirty-seven  years  ago  were  repeated,  but 
with  a  happier  result,  as  the  fire  was  conquered  by  the  united 
efforts  of  the  men  and  women  before  much  damage  was  done. 
Agrippa,  referring  to  the  above,  tells  us  that  "  envious 
people  dared  to  burn  it  down  again  and  to  start  the  fire  in 
a  place  which  was  overfilled  with  combustible  material, 
occasioning  a  terrible  conflagration,  which,  however,  was 
early  discovered  and  extinguished." 

The  old  mill  seat  of  the  Kloster,  which  for  so  many  years 
provided  a  competency  for  the  Community,  has  undergone 
many  changes  of  ownership  and  management  since  the  days 
when  it  was  run  pro  bono  publico  by  the  Brotherhood  of 
Ephrata.  It  is  still  run  as  a  grist  mill  and  grinds  the  grain 
and  chops  the  feed  for  the  surrounding  farming  community, 
and  an  advertisement,  now  before  the  writer,  sets  forth  that 
the  flour  made  at  this  mill  is  still  the  same  stone-pressed, 
ground  flour  as  made  in  the  days  of  the  Zionitic  Mystics. 

A  visit  to  the  old  mill  seat  shows  the  changes  of  time. 
The  oil  mill,  with  its  ingenious  machinery  ;  the  paper  mill, 
with  its  stampers,  vats  and  sieves,  and  the  fulling  mill,  with 
its  noisy  rattle,  have  long  since  passed  away.  Not  even  the 
foundations  of  these  buildings  are  to  be  traced.  Even  the 
regular  travel  has  been  deflected  by  way  of  Gross'  Corner. 
A  bridge  now  spans  the  creek,  and  the  old  ford,  still  plainly 
discernible,  is  rarely  used. 

The  grist  and  saw  mill,  however,  still  grinds  and  saws, 


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The  Mills  at  the  Present  Day. 


127 


fed  by  the  Coealieo  as  of  yore.  The  large  piles  of  logs  of 
old  are  missing,  the  grists  often  few.  The  hooded  Kloster 
Brnder  has  long  since  given  place  to  the  plain,  every-day 
miller,  and  the  time  is  evidently  not  far  off  when  even  the 
old  burrs  will  give  place  to  the  modern  iron  roller. 

The  upper  mill  seat,  known  as  the  "Banman"  Mill,  near 
the  turnpike  bridge,  was  also  enlarged  in  1791,  and  later 
was  used  exclusively  for  making  paper  and  card  board. 
We  now  find  in  its  place  a  large  modern  steam  flouring 
mill.  All  that  is  left  to  remind  the  passerby  of  the  olden 
time  is  the  ancient  date  stone  A°  1791. 

Both  mill  seats  have  long  since  passed  from  the  owner- 
ship of  the  Sabbatarian  congregation,  which  now  holds 
sway  over  the  old  Kloster  confine  on  the  Coealieo. 


CHAPTER  VI. 

THE    MUSIC   OF   THE   CLOISTER. 


ONE  of  the  most  unique 
features  of  the  Eph- 
rata  Cloister  was  the 
peculiar  music  which  origi- 
nated with  the  Community 
on  the  Cocalico. 

Numerous  specimens  in 
MSS.  of  this  music  have 
been  preserved  in  the  beauti- 
ful penmanship  of  the  Klos- 
ter  writing-room,  a  number 
of  which  pieces  will  be  de- 
design  in  kloster  music  book.  scribed  and  illustrated  in  the 
course  of  this  chapter.  Most  of  these  melodies  are  set  for 
four  parts,  many  for  two  parts.  In  the  great  choir  book  we 
find  tunes  set  in  five,  six  and  seven  parts.  There  was  also 
a  folio  volume  of  anthems,  all  of  which  were  set  in  seven 
parts. 

The  rendition  of  this  music  was  as  peculiar  as  the  music 
itself,  and  was  sung  in  a  falsetto  voice  without  opening  wide 
the  lips.  The  result  was  a  "  soft  measured  cadence  of  sweet 
harmony."  The  true  Ephrata  vocal  music  virtually  died 
out  with  the  Community. 

128 


The  Epkrata   Choir.  129 

Early  in  the  present  century  the  style  was  still  preserved 
and  used  at  the  Snowhill  "Nunnery."  Their  singing,  how- 
ever, was  weak  in  comparison  with  the  old  Ephrata  choir. 
Still  even  this,  it  is  said,  when  once  heard  could  never  be 
forgotten.  The  writer,  during  his  many  years  of  research 
in  the  history  of  these  people,  has  met  two  persons  who 
were  familiar  with  the  proper  rendition.  Brother  Obed 
(Suowberger),  of  Antietam,  who,  in  his  youthful  days,  sang 
in  the  choir  at  Snowhill,  and  upon  several  occasions,  in  his 
old  days,  tried  to  give  me  an  example  of  his  singing.  In  a 
note  to  the  writer  (1890)  he  says  that  the  choir  singing  of 
the  Snowhill  Institute  was  usually  in  five  parts,  but  upon 
one  occasion  he  heard  Elizabeth  Suowberger  sing  the  sixth 
part.  The  other  was  an  old  brother  from  Bedford  county, 
then  in  his  93d  year,  and  who,  in  his  boyhood,  while  going 
to  the  school  of  the  Brotherhood  at  Ephrata,  heard  the  music 
in  the  Brother  saal  and  gave  a  vivid  description  of  how  the 
responses  were  sung  by  the  females  from  their  latticed 
gallery. 

Of  late  years,  since  the  decline  of  the  Snowhill  institu- 
tion, the  mode  of  rendition  has  been  entirely  forgotten  and 
lost.  It  is  now  a  great  pleasure  for  the  writer  to  be  able  to 
give  once  again  the  key  to  these  native  Pennsylvania-Ger- 
man harmonies.  This  was  found  by  a  careful  study  of  the 
different  MS.  exercises  and  the  dissertations  of  Beissel  upon 
his  art  of  singing.  Careful  translations  of  both  have  been 
made.  The  transposition  into  modern  notation  of  the  mu- 
sical exercises  and  tunes  are  by  a  gentleman  of  Philadel- 
phia who  has  made  a  study  of  hymn  tunes  and  melodies, 
and  has  kindly  transposed  for  the  writer  a  few  of  the 
Ephrata  chorals  and  anthems  into  modern  notation,  speci- 
mens of  which  are  reproduced  in  the  course  of  this  chap- 
ter. Acknowledgments  are  also  due  him  for  suggestions 
during  the  course  of  the  translation  of  the  technical  dis- 
sertation. 


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Seven  Part  Ephrata  Choral. 
From  original  MSS.,  Paradishches  Wundtr-sful,  vide  Appendix  A. 


An  Ephrata  Anthem. 


T3i 


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Seven  Part  Ephrata  Choral. 
(Transposed  into  modern  notation.) 


132  The   German  Sectarians  of  Pennsylvania. 

The  first  melodies  used  by  the  Dunker  congregation  in 
America  and  the  Sabbatarian  brethren  on  the  Conestoga 
consisted  chiefly  of  the  severe  German  and  Genevan  chorals. 
These  peculiar  psalm  tunes,  which  came  into  use  after  the 
Reformation,  were  not  set  in  harmony  but  were  sung  in 
unison,  and  were  originally  adopted  by  the  Genevan  authori- 
ties so  as  to  get  as  far  away  as  possible  from  Rome. 

In  the  three  earliest  hymn  books  of  Beissel  the  old  German 
choral  melodies  predominate,  there  being  but  few  from  Lob- 
wasser's  psalm  tunes  found  in  either  the  Gbttliche  Liebes  u. 
Lobes  Gethone  (1730)  Vor spiel  dcr  Neuen  welt  (1732),  or 
Jacobs  Kampff  und  Ritterplatz,  1736.76  In  the  Weyrauchs 
Htigcl,  however,  which  was  printed  after  the  Tulpehocken 
revival,  the  Genevan  or  Lobwasser  psalm  tunes  are  much 
more  in  evidence,  which  was  evidently  due  to  the  influence 
of  Rev.  Peter  Miller. 

There  can  be  but  little  doubt  that  these  peculiar  psalm 
tunes  of  the  Geneva  church  formed  the  melodies  for  Beissel's 
hymns,  from  the  time  of  the  conversion  of  Peter  Miller 
until  the  advent  of  Ludwig  Blum,  a  musician — in  an  old 
record  the  name  is  written  Plum — who  introduced  the 
English  harmony  from  which  Beissel  quickly  evolved  a 
system  of  music  of  his  own,  and  one  peculiar  to  the  celi- 
bates on  the  Cocalico. 

The  chief  peculiarity  of  the  Ephrata  music  consisted  in 
the  fact  that  the  music,  although  barred,  was  free,  and  that 
the  accent  of  the  word  ruled,  rather  than  the  accent  of  the 
bar,  the  music  in  every  case  being  subservient  to  the  words. 

The  true  musical  value  of  the  note,  as  understood  in 
modern  music,  was  not  thought  of  ;  the  first  and  other  notes 
were  frequently  lengthened,  probably  to  enable  the  voices  to 
steady  themselves,  and  the  emphasized  words  in  the  course  of 
the  hymns  were  also  frequently  lengthened,  so  that  we  find 
indiscriminately  three,  four,  five,  six,  yes,  even  seven  notes 


For  fac-simile  of  titles  see  Vol.  I. 


Hymn  and  Tune. 


*33 


g=te±ttSznxnS: 


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frR-^VI  -it^ 


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nt 


Illustration  of  Earliest  Ephrata  Music. 
From  MS.  Hymn  Book  used  at  Amwell  about  1735.     Original  in  possession  of  Miss 
Anna  Murty,  Lewisburg,  Penna. 


134         The  German  Sec/arians  of  Pe.7insyh>ania. 


i 


in  the  bar,  which  in  modern  music  would  have  but  four. 
All  of  the  music  for  the  upper  parts  is  in  the  C  clef,  which 
until  recently  was  usually  adopted,  as  by  its  use  all  of  the 
notes  of  an  air  could  be  kept  within  the 
staff,  and  this  obviated  the  use  of  leger  lines. 
Beissel,  however,  in  many  cases  had  to  use 
leger  lines  on  account  of  the  tremendous 
;_    compass  of  his  voice. 

It  is  recorded  "  that  when  the  Kloster  was 
S  in  its  halcyon  days  they  had  over  one  thou- 
u  sand  pieces  of  original  music.  Some  of  this 
3  was  set  in  two  parts,  first  and  second,  for 
1  social  praise  of  two  together  ;7S  the  same  set 
°  in  four  parts,  and  again  the  same  set  in  five 
£  parts,  which  latter  was  the  arrangement 
•  generally  used  in  public  worship. 
o  The  same  curious  manuscript  goes  on  to 
o   state  that 

w 
D 

' '  Beissel  took  his  style  from  the  music  of 

<  nature,  and  the  whole  of  it,  comprising  several 

£  large  volumes,  is  founded  on  the  tones  of  the 

h  ^olian  harp  ;  the  singing,  in  a  word,  is  the 

(2  -5£olian  harp  harmonized.      It  is  very  peculiar 

|  in  its  style  and  concords,  and  in  its  execution. 

fc  The  tones  issuing  from  the  choir  imitate  very 

z    soft  instrumental  music,  carrying  a  softness 
o 

h  and  devotion  almost  superhuman  to  the  audi- 
h  tor.  Their  music  is  set  in  two,  four,  five  and 
j  seven  parts.  All  the  parts  save  the  bass,  which 
is  set  in  two  parts,  are  led  and  sung  exclu- 
sively by  the  females,79  the  men  being  confined 
to  the  high  and  low  bass.  The  latter,  resem- 
bling the  deep  tones  of  the  organ,  and  the 
former  in  combination  with  one  of  the  female 
parts,  the  contrast  produces  an  excellent  imitation  of  the  con- 
cert horn  [hautboy] .     The  whole  is  sung  in  the  falsetto  voice, 


Singing  by   Classes  07'  Choirs.  135 

which  throws  the  sound  up  to  the  ceiling,  and  the  melody, 
which  seems  to  be  more  than  human  (at  least  so  far  from 
common  church  music),  appears  to  be  descending  from  above 
and  hovering  over  the  heads  of  the  assembly." 

The  first  evidence  we  have  of  any  departure  from  the 
rugged  chorals  of  Lobwasser  was  at  the  first  general  confer- 
ence of  the  Brethren,  held  at  the  house  of  Martin  Urner  on 
Whitsunday,  May  21,  1727,  when  Beissel  introduced  alter- 
nate singing  by  classes  or  choirs.  This  has  already  been 
described  in  the  former  volume.80  That  Conrad  Beissel  did 
not  elaborate  upon  this  feature  at  that  time  is  amply  shown 
by  the  "  Melodien  Register"  of  the  various  hymn  books 
published  by  the  congregation  prior  to  the  arrival  of  Ludwig 
Blum,  who,  it  appears,  came  to  the  community  after  the 
Weyrauchs  Hugel  was  printed,  and  who,  undoubtedly,  first 
introduced  the  English  harmony  to  the  notice  of  Beissel, 
who  subsequently  evolved  the  system  of  music  and  singing 
peculiar  to  the  Ephrata  Community. 

The  Chronicon,  in  introducing  the  subject,  states  : 

"  Thus  far  they  (the  Solitary)  had  sought  self-sacrifice  in 
hard  labor,  but  now  the  Superintendent  was  urged  by  his  Guide 
to  establish  higher  schools,  of  which  the  singing  school  was  the 
beginning.  This  science  belongs  more  to  the  angelic  world 
than  to  ours.  The  principles  of  it  are  not  only  the  same  all 
over  the  world,  but  the  angels  themselves,  when  they  sang  at 
the  birth  of  Christ,  had  to  make  use  of  our  rules.  The  whole 
art  consists  of  seven  notes,  which  form  two-thirds  and  one 
octave,  which  are  always  sung  in  such  a  way  that  you  do  not 
hear  the  tone  which  stands  between  two  notes,  thus  occasion- 
ing a  sweet  dissonance,  which  renders  the  art  a  great  wonder. 


77  Fahnestock's  MSS.  in  library  of  the  writer. 
18  Specimen  in  the  collection  of  the  writer. 

79  This  refers  to  choir  music  when  both  Orders  were  present.  At  the 
services  of  the  Brotherhood  four  part  music  was  used, — tenor,  discant 
and  bass. 

80  Volume  i,  pp.    128,  129. 


136         The  German  Sectarians  of  Pennsylvania. 

It  is  also  remarkable  that,  although  so  great  confusion  of  lan- 
guages arose,  the  singing  remained  untouched.  But  as  every- 
thing necessary  in  the  settlement  had  to  be  stolen  from  the 
world  spirit,  so  also  in  respect  to  singing.  The  Superintendent 
did  not  know  anything  about  it,  except  some  notes  which  he 
had  learned  on  the  violin  ;  but  a  certain  house  father,  by  the 

TKttunoeibarer  •ftonlg !  "foerrscber  von  una  alien.8' 


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Specimen  Tune  from  Weyrauchs  Hugel. 


Reduced  to  Modern  Notation. 

name  of  Ludwig  Blum,  was  a  master  singer  and  was  also  versed 
in  composition.  He  once  brought  some  artistic  pieces  to  the 
Superintendent,  which  induced  him  to  make  use  of  the  brother 
in  his  church  building. 

"  Now  those  of  the  Solitarj',  of  whom  about  seventy  of  both 
sexes  were  in  the  settlement,  were  selected,  who  had  talent  for 
singing,  and  the  above-mentioned  Ludwig  Blum,  together  with 


si  Weyrauchs  Hugel,  Hymn  No!  630.     The  melody  is  an  old  German 
choral  "  Zion's  Hoffnung  Kommet,"  MS.  Noten  Buch,  p.  100. 


Ludwig  Blum.  137 

the  Superintendent,  arranged  a  singing  school  in  the  settle- 
ment, and  everything  prospered  for  a  time.  But  the  sisters  at 
last  complained  to  the  Superintendent  that  they  were  sold  to 
one  man,  and  petitioned  him  to  manage  the  school  himself,  say- 
ing that  they  would  steal  the  whole  secret  of  the  schoolmaster 
and  hand  it  over  to  him.  The  Superintendent  soon  perceived 
that  this  advice  came  from  God,  for,  as  the  event  proved,  quite 
different  things  were  hidden  under  it,  for  which  the  good  school- 
master's hands  were  not  made.  And  now  the  sisters  told  the 
Superintendent  everything  they  had  learned  in  the  school,  and 
as  soon  as  they  saw  that  he  had  mastered  the  art  the}'  dismissed 
their  schoolmaster,  at  which  he  took  such  offence  that  he  left 
the  settlement  and  did  not  walk  with  them  any  more." 

Nothing  definite  has  been  found  thus  far  in  either  the 
Ephrata  or  county  records  that  would  shed  any  further 
light  upon  the  history  of  Ludwig  Blum.  That  he  was  a 
man  of  family  and  an  accomplished  musician  when  he  came 
to  the  valley  of  the  Cocalico  is  shown  by  the  Chronicon, 
which  designates  him  as  a  house  father  and  master  singer. 
By  an  entry  in  the  register  of  the  community  it  appears 
that  his  wife  died  some  time  in  1739.  From  an  ambiguous 
entry  in  Brother  Obediah's  diary  it  would  appear  that  she 
was  the  mother  of  Sister  Migtonia. 

"  1739.  Starb  der  Schwester  Migtonia  Mutler  und  des 
Ludwig  Blum  scin  zveib." 

The  name  does  not  appear  again  in  either  register  or 
diary. 

The  development  of  the  Ephrata  system  of  music  was  a 
gradual  one,  and  it  took  several  years  to  bring  it  and  the 
voices  of  the  different  choruses  to  perfection,  in  all  of  which 
Conrad  Beissel  was  now  the  master  spirit.  Another  of  the 
curious  phases  of  this  movement  was  the  method  by  which 
Beissel  produced,  or  claimed  to  produce,  the  voices,  some  of 
which  had  a  compass  of  two  octaves.  This  was,  to  put  the 
different  classes   upon  a  distinctive   diet,   so  regulated  as 


138         The  German  Sectarians  of  Pennsylvania. 

to  affect  the  vocal  chords  and  mold  them  and  give  forth 
the  required  pitch  of  the  class.  Thus  the  diet  for  the  bass 
singers  was  entirely  different  from  the  tenor  voices,  while 
the  second  bass  and  baritone  varied  as  greatly  as  that  se- 
lected for  soprano  and  alto.  Just  what  these  special  diets 
were  is  not  known,  as  their  rules  were  evidently  in  manu- 
script and  have  long  since  been  lost  or  destroyed. 

In  Beissel's  preface  to  the  Turtle  Taube,  printed  in  1747, 
some  mention  is  made  therein  of  these  special  diets,  which 
will  appear  later  on. 

To  a  successful  cultivation  of  this  music  Beissel  taught 
that  purity  of  heart  and  spirit,  and  a  clean,  godly  life  was 
absolutely  requisite.  Further,  "  that  godly  virtue  must  be 
at  the  source  of  our  whole  walk,  because  by  it  you  obtain 
favor  with  the  spirit  of  singing,  which  is  the  Holy  Spirit." 

After  Beissel  assumed  the  role  of  Caftcll  Meister  he  held 
a  singing  school  upon  certain  evenings  in  the  sister  house. 
The  sessions  lasted  four  hours,  during  the  third,  fourth,  fifth 
and  sixth  hours  of  their  notation  corresponding  to  ours  from 
eight  o'clock  to  midnight.  To  further  inculcate  the  neces- 
sity of  purity  of  heart  and  mind  he  required  the  scholars  to 
appear  in  snow  white  garments,  a  rule  to  which  he  strictly 
adhered  himself.  Upon  the  nights  when  the  singing  classes 
met  the  brethren  who  attended  would  walk  in  procession, 
led  by  Brother  Jephune,  from  the  Zion  convent,  on  the  hill, 
down  to  the  sister  house  in  the  meadow.  Being  dressed  in 
white,  they  presented  a  spectral  scene  as  they  slowly  wended 
their  way  down  the  hillside.  Their  return  was  in  the  same 
manner,  and  so  timed  that  they  arrived  at  their  convent  in 
time  for  the  midnight  mass. 

Beissel  ruled  these  classes  with  an  iron  hand,  and  the 
least  sign  of  levity  or  frivolity  at  once  drew  down  upon  the 
offender  the  wrath  of  the  leader,  a  course  which  caused 
frequent  changes  in  the  personnel  of  the  classes.  One  of 
the  most  prominent  of  the  members,  who  refused  to  submit 


Arbitrary  Rule  of  Beissel.  139 

to  the  arbitrary  rulings  of  Beissel,  was  Brother  Jephune 
(Samuel  Eckerlin)  and  the  waning  of  whose  influence  is 
dated  from  this  fact.  That  these  classes  were  not  always 
harmonious  gatherings  and  before  long  led  to  a  serious 
interruption  in  the  study  of  their  music,  is  shown  by  the 
following  note  in  the  Chronicou  : 

' '  The  Superintendent  conducted  the  school  with  great  stern- 
ness, so  that  whoever  did  not  know  him,  might  have  thought 
him  to  be  a  man  of  unchecked  passions.  At  times  he  scolded 
for  one  or  two  hours  in  succession,  especially  when  he  saw  that 
they  were  under  a  ban,  and  at  such  times  he  looked  really  ma- 
jestic, so  that  even  his  countenance  glistened.  When  the  Sisters 
saw  that  a  continual  quarreling  was  going  on  in  their  school, 
they  took  counsel  among  themselves  to  find  out  the  cause  of 
this  dissension,  and  came  at  last  to  the  conclusion  that  it  must 
be  in  the  difference  of  sex,  and,  therefore,  determined  to  give 
up  the  school.  But  they  were  greatly  mistaken  in  the  cause. 
It  was  the  very  opposite.  For  God  assigned  to  him  a  danger- 
ous post,  where  many  a  saint  had  already  lost  his  crown  ; 
besides  some  had  even  tried  to  cut  off  his  locks,  and  who 
knows  whether  some  such  people  were  not  among  his  choir. 
Meanwhile  they  sent  a  sister,  Tabea  by  name,  who  was  bold 
enough  for  such  a  mission,  to  inform  the  Superintendent  that 
they  would  break  off  all  connection  with  the  school  entirely. 
Thereupon  the  Superintendent  asked  them  whether  they  would 
free  him  of  all  responsibility  before  God,  to  which  they  answered 
'  Yes. '  Thus  was  the  spiritual  union  between  the  Superinten- 
dent and  Sisters  sundered  by  this  imprudent  counsel,  and  he 
entirely  withdrew  his  favor  from  their  house. ' ' 

This  break,  however,  was  of  but  short  duration.  Sister 
Tabea82  who  was  the  leader  of  the  revolt,  and  in  the  mean- 
time had  promised  a  young  man  to  lay  aside  the  habit  of 
the  Order  and  enter  the  married  state ;  at  the  last  moment, 
while  dressed  for  the  ceremony,  repented  and  dismissed  her 
bridegroom,  and  once  again  entered  her  hammer  in  the 


81  Anna  Thomaun. 


140  The  German  Sectarians  of  Pennsylvania. 


Sisterhouse.  Her  actions  influenced  the  Sisterhood  to 
again  submit  to  the  guardianship  of  Beissel.  The  singing 
class  of  the  Sisters  was  now  reorganized  under  the  leader- 
ship of  Sister  Tabea,  henceforth  known  as  Anastasia. 
After   the   practice   of  some  weeks    the   choir  of  Sisters 

under  leadership  of  Anas- 
tasia, went  into  the  general 
meeting  and  sang  the  hymn, 
Gott  wir  kommen  dir  Entge- 
gen 83  [God,  we  come  to  meet 
thee],  with  five  voices. 

Gott  wir  kommen  Dir  entgegen, 
Zeigen  unsre  Frucht  der  Saat, 
Die  wir,  unter  deinem  Segen, 
Ausgesaet  durcli  deiner  Gnad. 
Hier  sind  wir,  und  zeigen  an 
Was  du  uns  hast  gethan. 

This  was  one  of  Beissel's 
own  favorite  compositions. 
The  score  of  the  original 
music  of  this  hymn  is  shown 
in  fac-simile  on  this  page. 

So  effectively  was  this  ren- 
dered that  it  was  at  once 
demanded  that  the  singing- 
school  be  reopened,  and  mem- 
bers of  the  Secular  Congrega- 
tion be  given  equal  privileges 
for  instruction  with  the  Solitary. 

This  fresh  enthusiasm,  however,  was  not  without  oppo- 
sition. One  of  the  house-fathers  even  publicly  offered  a 
testimony  and  wrote  against  it ;  a  course  which  only  had 
the  effect  of  drawing  forth  a  reprimand  from  Beissel. 
Henceforth,  the  singing-school  and  study  of  musical  har- 


83  Turtle  Taube,  Hymn  No.  13.    Zionitischc  Rosen  Garten,  melody,  No. 
66,  p.  27. 


Forming  tlie   Choirs. 


141 


mony  became  a  permanent  feature  of  the  Ephrata  settle- 
ment.    Again  referring  to  the  record  we  find : 

"  After  the  Superintendent  had,  with  much  trouble,  broken 
the  ice  and  taught  the  first  principles  of  singing  to  the  scholars, 
he  divided  them  into  five  choirs,  with  five  persons  to  each  choir, 
namely,  one  air,  one  tenor,  one  alto  and  two  bass  singers.  The 
Sisters  were  divided  into  three  choirs,  the  upper,  middle  and 
lower  ;  and  in  the  choruses  a  sign  was  made  for  each  choir,  when 
to  be  silent  and  when  to  join  in  the  singing.  These  three  choirs 
had  their  separate  seats  at  the  table  of  the  Sisters  during  love 
feasts,  the  upper  choir  at  the  upper  end,  the  middle  at  the  middle, 
and  the  lower  at  the  lower  end.     In  singing  antiphonally,  there- 

euVZZ  »tr  fcutJtott  Mr  «t«*9«i,  jrtgtn  unlit  Sracfct  to  <£><\at,  \>\e  rofr  unttr 


frri — — — 


m?wwww 


t&rtc^e^sM 


•j{fVr-7^b£ 


msi 


s^&wfc- 


w^m 


wmm 


s 


mm 


a 


mm 


m 


htttiaa  S«flcn  ausgrliirt  furo)  Mint  0^^a^,  Met  |im>  fttruno  jagm  an,  tvad  fu 
ail  uii6  (jaft  gfttjan. 


"  GOTT  W1R   KOMMEN   DlR   ENTGEGEN"   ARRANGED  AS  A  FOUR   PART  ANTHEM. 
From  MS.  IVunderspiel. 

fore,  the  singing  went  alternately  up  and  down  the  table.  Not 
only  had  each  choir  to  observe  its  time  when  to  join  in,  but, 
because  there  were  solos  in  each  chorale,  every  voice  knew  when 
to  keep  silent,  all  of  which  was  most  attentively  observed." 


142 


The  German  Sectarians  of  Pennsylvania. 


m%?A& 


The  Solitary   Turtle   Tanbe. 


H3 


The  study  and  practice  of  this  music  now  became  an 
established  feature  of  the  Ephrata  institution.  It  also 
stimulated  the  poetic  muse  of  the  Solitary,  both  male  and 
female,  and  resulted  in  a  great  number  of  hymns  being 
composed  by  the  inmates  of  the  Kloster  and  set  to  tunes 
of  their  own. 

Sger  f  i  tt  fa  m  c  h  imi)  t>  e  r  ( <t  (fc  it  c  n 

Sttcmftcf)     Set    £{}rifflici)cil 


£fcer  getfHicfje  u.  <§xfaf)xmi$4>otie  fietacittfu.  £ie&c&®ct$6t«r 

W$  Dcmmicu  bep&e*  Die  SDorrofi:  Dcr  .ncucti  Q8c(t  file 
auct;  Die  DorjiDiffficit  DorfommeriDc  <Xrcu$ce!=unD  i'ciDcuela 
SBcge  imcf)  itytt  SBuite  Dcwuftcilt,  unD  iu 
gcifUic&e  SKciincn  gcbrac&t 

S&metoem  gvie&fameit  tm&  na$&rc 

ftuen  GtrmgreU  tvatlcuoai 

UnOnutt 

3»ro  <EWr4t» b  &er  tSutfameit  mtfe  »rl«flerteii  ju  3t'o« 

gcjammlec  »n&  atta  iLidct  gegeoeit 

EPHRATA. 
©rijcftf  &<r  ^ruCaidjattJ  im2W>r  1747% 

Fac-simile  of  Title  Page. 

These  new  hymns  and  tunes  gradually  replaced  those  of 
the  Weyrauch 's  Hug  el,  and  a  demand  arose  for  a  new  hymn- 


144  The  German  Sectarians  of  Pennsylvania. 

book.  This  was  printed  in  1747  and  issued  as  a  small 
quarto,  seven  and  one-half  inches  by  six  inches,  under  the 
title  of  :  Das  Gesang  der  einsamen  und  Verlassenen  Turtel 
Tan  be. 

Das  I  Gesang  \  Der  einsamen  und  verlassenen  \  Turtel- 
Tanbe  |  Nemlich  der  Chmstlichcn  \  Kirche. — Odergeisllichc 
u.  Erfahruugs-volle  Leidens  u.  Liebes-Gethone,  \  Als  darin- 
nen  beydes  die  Vorkost  der  nenen  Welt  als  \  auch  die  dar- 
ziuischcn  vorkommende  Creutzes-und  Leidens-  |  Wege  nach 
Hirer  Wtirde  dargeslellt,  und  in  \  geistliclie  Rcimen  gcbracht 
I  Von  einem  Friedsamcn  und  nach  der  \  stillen  E'd'igkcit 
wallcnden  |  Pilger. —  Und  nun  \  Zum  gebrauch  der  Ein- 
samen  und  Verlassenen  zu  Zion  \  gesammlet  und  ans  Licht 
gegeben.    \   Ephrato.  \  Drucks  der  Briiderschaft  im  Jahr 

H47- 

[Translation. — The  Song  of  the  Solitary  and  Deserted 
Turtle-Dove,  namely  the  Christian  Church  ;  or  spiritual 
and  experienceful — songs  of  Love  and  Sorrow,  as  therein 
both,  a  foretaste  of  the  new  world  as  well  as  the  interven- 
ing roads  of  the  cross  and  sorrow  are  presented  according 
to  their  dignity  in  spiritual  rhymes. 

By  one  who  is  a  peaceful  and  striving  pilgrim  toward  the 
Silent  Eternity  ;  and  now  gathered  together  and  brought  to 
light  for  the  use  of  the  Solitary  and  Deserted  in  Zion. 

Collation. — Foreword,  5  pp.  ;  Preface,  14  pp.  ;  Text,  495 
pp.,  Index,  7  pp.] 

This  was,  so  far  as  we  know,  the  first  hymn-book  printed 
at  Ephrata,  and  contains  only  original  material. 

Sixteen  brothers  and  twenty-three  sisters  contributed  no 
less  than  ninety-six  hymns  to  this  unique  collection.  The 
remaining  two  hundred  and  seventy-five  are  supposed  to  be 
the  work  of  Conrad  Beissel.  The  names  of  the  contributors 
taken  from  a  marked  copy  in  the  library  of  the  writer  are 
as  follows : 


Muse  of  the  Kloster. 


*45 


Agabus  . 

Agonius 

Eleazer 

Elkanah 

Gideon  . 

Jaebez   . 

Jethro  . 

Joel  .    . 

Martin  . 

Nathan  . 

Nehemiah 

Philemon 

Salma    . 

Theonis 

Abigail  . 

Anastasia 

Basilla 

Drusiana 

Effigenia 

Some  time  after  the  expulsion  of  the  Eckerlins,  a  col- 
lection of  these  tunes  was  made,  from  which  all  effusions 
of  the  Eckerlins  or  their  adherents  was  carefully  elimi- 
nated. Three  hundred  and  sixty-six  of  these  melodies  were 
gathered  into  a  volume  under  the  title  :  Zionitscher  Rosen 
Garten  vo?i  der  Geistlichen  Ritterschafft  in  der  Kirchen 
Gottes,  gepflantzet  und  Erbauet  in  Ephrata  in  Jahr  1745. 

A  number  of  copies  were  laboriously  made  by  both  the 
brethren  and  sisters  for  the  use  of  their  choirs.  Among 
these  books  are  to  be  found  the  finest  specimens  of  the 
Ephrata  writing-rooms. 

The  music  for  the  new  hymn-book  was  set  in  five  parts 
for  the  full  choir  where  both  orders  joined  in  worship,  and 
in  four  parts  for  ordinary  worship  of  the  sisterhood  in  their 
chapel.     For  the  uses  of  the  secular  congregation  the  tunes 


1 

EUPHROSINA        .       . 

•     3 

16 

Eugenia     .     .     .     . 

3 

I 

Foeben  (Phcebe) 

4 

I 

Flavia 

3 

I 

Genoveva  .     .     . 

2 

7 

Hanna  .... 

1 

4 

JAEL 

2 

3 

Keturah    .     .     . 

5 

2 

Maria  (Prioress)  . 

5 

1 

Naemy   .... 

3 

1 

Paulina      .     .     . 

3 

3 

Persida      .     .     . 

2 

1 

Priscam      .     .     . 

1 

2 

2 

1 

Sophia  .... 

1 

1 

1 

1 

Theckla     .     .     . 

1 

2 

Theresia  .     .     . 

2 

1 

Zenobia      .     .     . 

1 

146  The  German  Sectarians  of  Pennsylvania. 

were  set  in  two  parts  and  frequently  written  on  the  margin 
of  the  printed  page.     (See  illustration  on  page  134.) 
The  whole  collection  is  divided  into  five  parts  : 
What  is  called  Vorrede  von  der  Singarbeit  (preface  about 
the  art  of  singing),  is  really  a  treatise  on  harmony  written 


raj*  tjFdoffj  in  SServft  $5 

*V$un|cr  <&0f(  frfrru^  ami  \)0ans  <4 


in  unffrm  &i<f  ?  (5|r  ofifi%  und  [anfafia  c|  er 

irl}  ats  ein  (rem  ©015.  tarum  M  iff)  irjn  jjon  J5pp^rn  toben  in  Jen  lirojfrii  f^rfcrn 


Five  Part  Choral  from  MS.  Tune  Book  of  the  Brotherhood. 

Hymn  No.  98  in  fourth  part  of  the  Turtle  Taube,  words  and  music  by  Sister  Annaslasia 
(Anna  Thomen). 

by  Conrad  Beissel,  and  sets  forth  the  fundamental  rules  of 
the  Ephrata  choral  music.  Written  in  his  peculiar  harsh 
style  and  veiled  in  mystical  phraseology,  this  dissertation 
is  exceedingly  difficult  to  understand  at  the  present  day. 
Yet  it  is  of  the  greatest  importance  to  the  student  of  Penn- 
sylvania German  history,  as  well  as  to  such  as  take  an 
interest  in  the  development  of  native  music  and  its  literature. 


Songs  of  the  Brotherhood. 


H7 


Brother  Agrippa  (in  the  Chronicoti),  in  commenting  npon 
the  revival  of  the  music  or  singing-school,  says  : 

' '  Beissel  explained  the  first  principles  of  singing  so  simply 
that  even  a  child  could  understand  them  ;  therefore  he  did  not 
care  for  the  artificial  terms  of  the  masters,  which  rather  obscure 

"  Wie  ist  doch  der  Herr  so  gutig  und getreit  wiser  Hertz 
erfreut,  und  hilft  aus  der  grosten  noth,  zeigt 


in  unserm  Leid?  sehr  gedultig  und  sanfftmiithig,  eh  er  sich 
als  ein  treuer  Gott :  darum  will  ich  ihn  von  Hertzen  loben 
in  den  grosten  Schm." 


Reduced  to  Modern  Notation. 

than  enlighten  the  art.  Accordingly,  whenever  he  took  a  hymn 
in  hand,  in  order  to  compose  a  tune  to  it,  he  was  careful  to  re- 
present the  spirit  of  the  hymn  by  the  tune  ;  then  after  he  had 
composed  a  choral-song,  he  fixed  the  metre,  not  according  to 
custom,  but  as  the  nature  of  the  thing  required  it.  He,  however, 


148  The  German  Sectarians  of  Pennsylvania. 

soon  found  out  that  some  of  the  melodies  were  very  strained, 
md  that  notes  occurred  which  did  not  belong  there.     Thus  he 

discovered  the  key, 
for  every  key  has 
its  own  peculiarity, 
and    adopts   only 
such   notes   as   are 
natural   to   it,   and 
this  is   the   reason 
why    the    melodies 
of  Lobwasserhave  a 
strained  sound,  be- 
cause   the    key    to 
them  was  not  un- 
derstood, and  notes 
were    thus    used 
which  were  not  suit- 
able.   In  order  that 
he  might  not  make 
£   mistakes  in  compos- 
\   ing,  he  had  for  each 
g   key    certain   domi- 
§   nant    notes,     com- 
1   monly  four  to  the 
octave,    which    he 
called    rulers,    but 
the    three    other 
notes,     servants. 
Thus  in  the/ tunes, 
/,  a,  c,  /,  are  the 
rulers,  but  g,  b,  d 
the   servants,   and, 
although  it  sounds 
ill   if   a   servant  is 
made    ruler,    the 
composer,     never- 

theless  musTk^owwhen  it  is  proper  to  swerve  into  «^^' 
This  gives  a  very  charming  variation  to  the  song,  provided  it 


Paradisiches   Wunder-Spiel.  149 

resolves  itself  again  into  the  original  key  before  the  end.  The 
Superintendent  was  a  master  in  this,  but  his  scholars  suspected 
that  he  had  done  it  in  order  to  find  a  cause  for  fault-finding 
with  them  ;  for  as  soon  as  they  changed  to  another  key  their 
voices  fell  into  disorder. 

' '  When  he  attempted  to  compose  the  bass  and  middle-voices 
he  encountered  new  difficulties,  for  you  must  know  that  vocal 
music,  as  well  as  Diathesis,  have  their  unalterable  first  principles 
which  angels  even  observe  in  their  song.  These  he  did  not 
know,  neither  was  he  able,  like  masters  in  music,  to  find  the 
concordance  by  means  of  instruments  ;  at  last  he  invented 
certain  schedules,  a  special  one  for  each  key,  in  which  he  laid 
down  the  proportion  between  the  soprano  and  the  other  voices, 
whereby  composition  was  greatly  facilitated.  For  instance,  in 
the  key  ofy,  they  in  the  soprano  corresponds  to  a  in  the  tenor, 
and  c  in  the  alto  ;  the  bass,  however,  has  the  octave  of  the 
middle  voices.  All  his  tunes  have  two  basses  ;  but  he  also 
composed  some  for  six  voices,  and  even  for  seven,  namely,  two 
soprano,  one  alto,  two  tenor,  and  two  basses  for  that  purpose, 
however,  he  after  all  had  to  use  two  octaves.  His  last  work, 
by  many  masters  declared  the  most  important,  were  the  choral- 
songs.  They  were  brought  to  light,  partly  printed,  partly 
written,  Anno  1754,  under  the  title:  Paradisisches  \  Wundcr- 
Spiel,  I  Welches  sich  \  In  dicsen  letztcn  Zeiten  und  Tagen  \  In 
denen  Abend- Ldndischen  Welt-  Thcilcn  als  ein  Vor-  \  spiel  dct 
ncucn  Welt  hcrvor  gethan.  Bcstchende  \  In  einer  gantz  neuen 
und gemeinen  Sing-  \  Art  auf  Weise  dcr  Englischcn  tind  himm- 
|  lischen  Choren  eingerichtct,  \  Da  dann  des  Lied  Mosis  und  des 
Lamms,  wie  auch  das  hohe  Lied  Salomos  \  nis  saint  noch  andcrn 
Zeugriiissen  aus  der  Bibel  und  andern  Heiligcn  \  in  licbliche  Me- 
lody en  gebracht.  Wobcy  nicht  weniger  dcr  Zuruf  dcr  \  Brautdcs 
Lamms,  sammt  der  Zubcrcitung  auf  den  herzlichen  \  Hochzcit- 
Tag  trcfflich  Prcefigurirt  wird.  \  Allcs  nach  Englischcn  Choren 
Gesa?igs-  Weise  mit  viel  Millie  und  groscm  Flciss  \  ausgefcrtiget 
voneincm  \  Friedsamen  ,84  |  Der  sonst  in  dicser  Welt  weder  Namen 
noch  Titul  suchct. ' ' 


84  The  Superintendent's  "  church  name"  was  Friedsam." 


150         The  German  Sectarians  of  Pennsylvania. 

[Translation. — Paradisiacal  Wonder  Music,  which  in  these 
latter  times  and  days  became  prominent  in  the  occidental  parts 
of  the  world  as  a  prevision  of  the  New  World,  consisting  of 
an  entirely  new  and  uncommon  manner  of  singing,  arranged 


picl 


tttaMjifcpes 

Mlift'lBi""/ 

3n  biefm  feftfm  Seitcn  unt>  Sa^en 

3n  fcenm  5lt>en^£dnbifd)m  %$tlt>tytiltn  atf  rin  $0t> 

fpiel  Der  neuen  SBclt  (>mw  getfym.   S5c^cnDe 

3n  cinev  gatif)  netieit  tml>  un^mcinen  ©in# 

9trt  auf  SSBetfc  fcer  gngltfc^n  utf>  &fmm> 

rtfdjrn  ff&drrn  cingeric&m. 


Jtabmsn  m«  Ctrt  9R*{M  unt>  tes  eamm«,  »it  ou<$  tag  r)efc  Pfeo  ©tfemc* 

nW  (amt  no*  inebrera  gfugnufltn  ou<  6er  SSifcf  un6  anbern  4?niism 

to  litbllc&e  SRclobuen  gewacbt.    2Bobep  nk&t  totniga  tier  3uruf  ltt 

<8raut  be*  Sammt ,  fammt  bet  3ufortrcog  auf  ten  fcentufceo 

^oc^Kit'Zafl  rrefflicb  Pwfigurin  tolrt. 

3De 2 jeefc  Sngflften  (£()8rcn  ©cfcnq&SSrift  mfi  blci  SJiu^e  m»  flwfem  SIrijf 
au*gcfCTrtgrt  too  eiocm 

^ttfjfa»e»i 

£>tt  foofl  in  bi'efer  tPelt  nxtxt  H<smoi  next)  <DmJ  fudk*. 


EPHRAT/E  Sumptibus  Societatis:  1754; 

REDUCED   F  AC-SIMILE  OF   TITLE.      (ORIGINAL   I2j£  X  8  INCHES.) 

in  accord  with  the  angelic  and  heavenly  choirs.     Herein  the 
song  of  Moses  and  the  Lamb,  also  the  Song  of  Solomon,  and 


Preface  to  Turtel  Taube.  151 

other  witnesses  out  of  the  Bible  and  from  other  saints,  are 
brought  into  sweet  harmony.  Everything  arranged  with  much 
labor  and  great  trouble,  after  the  manner  of  singing  of  the 
angelic  choir,  by  a  Peaceful  one,  who  desires  no  other  name 
or  title  in  this  world.] 

In  his  preface  to  the  Turtel  Taube,  Beissel  further  states  : 

"  This  gave  us  the  incentive  to  serve  God  also  publicly  in 
the  most  refined  manner,  as  we  knew  that  He  found  no  joy  in 
the  bawling  of  goats  nor  in  the  screech  of  wild  beasts,  but 
rather  in  the  praise  of  his  saints  ;  and  as  we  soon  noticed  that 
the  spirit  of  the  song  needs  to  be  served  in  cleanliness,  it  gave 
us  a  greater  incentive  to  embark  in  it  and  banished  the  thought 
that  anything  was  to  be  lost  in  the  matter,  as  we  learned  by 
experience.  As  soon  as  we  engaged  in  the  matter  we  at  once 
found  that  there  was  not  alone  no  cause  for  levity  and  sport, 
but  we  forthwith  were  burdened  with  such  a  bitter  and  doleful 
passion  that  our  whole  humanity  was  crucified  thereto. 

"  And  as  we  were  not  willing  to  escape  from  this  passion,  but 
stood  firm  and  kept  to  the  work,  so  it  came  to  pass  that  our 
whole  humanity  (MenschheW)  even  after  the  same  degree  of  sor- 
row was  brought  to  a  certain  pacemaking  (geschlacht  machung) 
and  tenderness  (dinnheif)  whereby  naturally  the  cleanest  and 
purest  spirit  of  divine  wisdom  (as  it  is  the  master  of  this  high 
and  divine  art)  found  an  open  door,  and  sealed  unto  us,  accord- 
ing to  each  and  every  grade,  the  sufferage  of  this  angelic  art  of 
singing  which  eventually  has  spread  so  far  and  wide  that  neither 
bounds  nor  end  were  to  be  found  therein. 

' '  Upon  this  account  we  were  constrained  not  to  keep  alone  for 
ourselves  this  high  and  precious  gift,  but  to  favor  other  lovers 
of  the  divine  and  celestial  comedy  with  it,  and  publish  it  as  it  is 
given,  and  was  compiled  with  great  patience  and  forbearance. 

' '  And  although  we  be  ridiculed  and  censured  by  masters  and 
artists  of  mundane  and  lower  wisdom — as  we  are  still  in  this 
the  lower  world  with  our  precious  gift,  and  fail  to  assert  our- 
selves according  to  our  precious  gift — all  of  which  does  not 
impair  the  value  of  our  precious  treasure,  but  tends  to  preserve 
us  together  with  the  same,  so  that  no  foreign  influence  can 
enter  into  our  thoughts." 


152  The  German  Sectarians  of  Pennsylvania. 

"E86  will  now  make  a  beginning  and  advance 
to  onr  subject,  and,  as  far  as  possible,  will 
relate  in  a  concise  manner  by  what  means 
and  opportunity  we  are  to  adapt  ourselves, 
both  spiritually  and  bodily,  to  gain  this  art 
of  high  degree.  We  will  then  go  further, 
as  the  circumstances  of  the  case  may  require. 
First  of  all,  it  must  be  noted  that  the  divine 
virtue  must  be  observed  [beauget']  upon  the  pin- 
nacle of  perfection,  and  occupy  the  foremost  point  if  one 
expects,  according  to  the  proper  manner,  to  become  a  scholar 
and  subsequent  master  of  this  exalted  and  divine  art. 

"  Further,  it  is  required  of  both  scholar  and  master  to 
know,  how  in  addition  to  all  other  circumstances,  it  is 
requisite  that  one  seeks  upon  every  occasion  to  make  him- 
self agreeable  and  acceptable  to  the  Spirit  of  this  high  and 
divine  virtue.  As  he,  according  to  our  experience  and 
knowledge,  has  within  himself  the  purest  and  cleanest 
spirit  of  the  everlasting  celestial  virginity. 

"  This  naturally  requires  a  compliance  with  the  demands 
of  an  angelic  and  heavenly  life.  In  the  meantime  the 
wants  of  the  body  are  also  to  be  restrained,  and  attention 
given  so  that  the  voice  become  angelic,  heavenly,  pure 
and  clear,  and  not  become  strong  and  harsh,  by  a  coarse- 
ness of  the  food,  and  consequently  prove  valueless.  But  to 
gain  the  right  tone,  so  that  no  unseemingly  harsh  screech- 
ing and  croaking  be  heard  in  place  of  the  proper  melody. 

"  At  the  same  time  it  is  absolutely  necessary  to  know  what 
sorts  of  food  quicken  the  spirit  and  make  the  voice  subtile 
and  thin  ,  and  to  the  contrary  make  the  subject  coarse, 
sluggish,  lazy  and  heavy.  Even  as  it  is  certain  that  all 
meat  dishes,  no  matter  under  what  name,  merely  make  it 
incommodious  without  any  compensation  for  the  Pilgrim 
seeking  the  Silent  Eternity. 


86  Conrad  Beissel. 


Special  Diet.  153 

"  In  the  meantime  we  now  come  to  the  food  which  we, 
with  great  injustice,  take  from  the  animals. 

"  Milk  causes  heaviness  and  uneasiness. 

11  Cheese  makes  one  fiery  and  hot  brained,  and  causes  a 
longing  after  forbidden  things. 

"  Butter  makes  one  lazy  and  stolid,  and  at  the  same  time 
satiates  so  much  that  one  desires  neither  to  sing  nor  to  pray. 

"  Eggs  awaken  various  and  extraordinary  desires. 

"  Honey  causes  light  eyes  and  a  cheerful  spirit,  but  no 
clear  voice.  Of  bread  and  cooked  dishes  this  is  to  remark  : 
That  for  quickening  the  spirit  and  natural  cheerfulness, 
nothing  is  better  than  wheat  and  then  buckwheat,  which 
although  externally  different,  has  the  same  virtues  in  its 
uses,  no  matter  whether  used  in  bread  or  cooked  dishes. 

"  What  concerns  the  other  simple  tuberous  vegetables, 
nothing  is  more  useful  than  the  plain  potato,  beet  and 
similar  roots.  Beans  carry  a  weight  with  them  and  satiate 
too  much,  and  create  an  unclean  desire.  At  the  same 
time,  above  all  things  it  is  to  be  remembered,  that  the 
spirit  of  this  royal  art,  as  it  is  a  clean,  pure  and  virgin 
spirit,  suffers  no  unclean,  polluted,  or  sinful  love  for 
woman,  which  in  young  hearts  inflames  the  carnal  spirit 
and  agitates  it  to  such  a  degree  as  to  make  them  entirely 
unfit  and  useless  in  mind,  heart,  voice  and  spirit.  In  the 
more  mature,  it  awakens  a  spirit  of  desire  after  the  dark 
attributes  of  the  world,  and  consequently  closes  in  heart, 
mind  and  voice  the  haven  of  this  pure  spirit. 

"  What  concerns  the  drink,  it  has  long  since  been  settled 
that  in  the  straight  path,  there  is  naught  that  hath  greater 
righteousness  than  the  innocent,  clear  water,  just  as  it  comes 
from  the  well,  or  is  made  into  a  soup  to  which  a  little  bread 
is  added.  Otherwise,  all  cookery,  whereby  the  water  has 
been  deprived  of  its  beneficent  nature  and  changed  by  un- 
seeming  art  into  a  sort  of  delicacy,  is  to  be  considered  as 
sinful,  vain  and  an  abuse.     The  same  refers  to  other  dishes 


154  The   German  Sectarians  of  Pennsylvania. 

which  we  do  not  think  it  worth  while  to  enumerate,  and 
which  by  many  and  various  methods  are  deprived  of  their 
harmless  nature  and  are  changed  into  delicacies. 

"  Upon  the  other  part  we  have  nought  to  do  with  any 
unmannerly  paunch  stuffing,  as  our  thought  concerns  only 
such  as  in  all  matters  lawfully  and  regularly  have  entered 
into  this  spiritual  struggle.  Consequently  we  have  no  con- 
cern with  any  disorderly  or  uncontrollable  person. 

"  Then  again,  we  are  not  taught  to  seek  the  power  for 
divine  virtue  merely  by  a  selection  of  this  or  that  kind  of 
food,  as  we  are  at  liberty  to  make  our  own  selection,  and 
it  might  be  that  we  would  desire  to  be  relieved  entirely 
from  such  selection,  and  thus  be  able  to  lead  an  Enochian, 
supernatural  and  supersensual  life. 

"Then  the  celestial  wondrous  song  would  resolve  itself 
with  the  aid  of  such  things  as  depart  with  time  and  cannot 
lead  to  eternity. 

"  Aside  from  all  this,  and  not  to  dwell  too  long  upon  this 
matter,  but  to  proceed,  so  as  to  reach  our  goal,  we  will  first 
mention,  that  should  we  venture  to  impart  as  complete  as 
possible  the  whole  matter  as  it  actually  appears,  we  would 
be  unable  to  achieve  our  aim  and  object.  However,  we 
will  spare  no  pains  to  expound  this  matter,  but  be  it  borne 
in  mind,  that  we  still  leave  something  for  the  educated  and 
practical  [musician]  to  solve. 

"  We  will  now  proceed  as  briefly  as  possible : 

[Great  difficulties  presented  themselves  in  our  attempt  to 
render  into  English  the  following  dissertation  on  music  by 
the  Magus  on  the  Cocalico  ;  and  while  it  is  evident  that  he 
knew  but  little  of  music,  we  have  preferred  a  literal  trans- 
lation even  where  the  meaning  of  the  writer  is  obscure.  ] 

"  It  is  most  necessary  and  useful  to  have  an  instructor  at 
the  very  beginning  for  the  new  scholars,  so  that  they  do 
not  merely  superficially  learn  the  A,  B,  C,  or  to  study  the 
seven  letters  [notes],  and  then  immediately  advance  them 


The  Study  of  Music.  155 

to  the  thirds  \Terisen\  and  fourths  and  sevenths  \_Spriin- 
gen~\  before  they  learn  to  know  each  letter's  [note's]  kind 
and  quality,  nor  do  not  know  even  what  has  been  taught 
them.  So,  especial  diligence  must  be  used,  that  the  quality 
and  tone  of  every  letter  be  thoroughly  developed.  This 
requires  so  constant  an  application  that  it  is  not  to  be 
described  here,  for  it  would  take  entirely  too  much  labor 
for  one  to  learn  the  true  tone  by  himself. 

"  Then  again,  the  voices  come  out  either  too  harsh  and 
unbroken  or  else  the  notes  are  perverse  and  false,  without 
reaching  the  requisite  height.  In  such  cases,  we  must 
relax  our  efforts  until  one  notices  and  sees  how  far  they, 
according  to  their  own  notions,  can  carry  it  out.  If  any 
appear  to  be  totally  incapable,  better  give  them  up  for  a 
time  so  that  one  does  not  lose  one's  temper  entirely. 
However,  when  one  has  solved  the  kind  and  quality  of 
every  letter,  then  all  diligence  must  henceforth  be  used  so 
as  to  teach  the  pupil  how  to  train  the  voice  and  what  each 
note's  special  value  may  be,  and  advise  them  to  learn  to 
comprehend  therewith,  when  further  progress  shall  be 
made,  that  they  know  how  to  avoid  errors  and  mistakes. 

"  Naturally  in  this  place  all  can  be  obtained  requisite  for 
this  study.  Much  can  also  be  overlooked,  so  much  so,  that 
it  cannot  be  regained  by  years  of  study.  So  much  for  this. 
Now  we  will  proceed  no  further  upon  this  point,  but  will 
disclose  the  direct  way,  as  to  what  composes  a  four  part 
tune,  and  how  each  and  every  method,  according  to  its 
kind  of  letters,  in  each  and  every  voice  fits  into  a  choral, 
and  also  show  the  key  of  each  made  in  four  voices,  as  upon 
a  slate,  further  when  the  tune  flattens,  how  it  is  to  be  again 
raised,  sharpened  so  that  it  is  not  thrown  out  of  its  particu- 
lar art  and  manner. 

"Be  it  remembered  that  not  more  than  three  letters 
[notes]  can  be  used  to  form  the  four  voices,  consequently 
the  fourth  voice  is  always  formed   by  the  octave,  which 


156         The  German  Sectarians  of  Pennsylvania. 


Masters  and  Lords.  157 

three  notes  always  appear  at  the  very  beginning  of  every 
melody.  These  give  ns  the  fourth  voice.  Therefore,  it  is 
to  be  remembered  that  these  three  notes  which  appear  in  the 
beginning  are  the  masters  and  lords ;  whereupon,  every- 
thing depends  from  beginning  to  end,  as  the  tune  must 
invariably  end  with  the  same  dominants  wherewith  it 
commences. 

"  If  the  choral  is  in  the  key  of  C  it  follows  that  the  c 
gives  the  key  to  the  baritone,  and  the  g  is  his  third.  So 
that  the  upper  tenor  and  the  lower  choral  g  begins  the 
bass ;  although  it  may  happen  that  they  be  transposed, 
namely,  when  the  choral  does  not  just  begin  with  the  C, 
though  they  remain  together,  begin  the  choral  and  also 
end  it. 

"  What  concerns  the  four  remaining  notes,  f,  a,  b,  d, 
which  we  shall  designate  as  menials,  we  will  tell  how  each 
shall  be  noted  with  his  fellow  menials  so  they  harmonize. 

"  Although  at  the  end  we  will  see  everything  plainly 
noted  on  tablets,  yet  we  will  take  the  additional  trouble 
to  explain  each  of  the  notes  and  his  two  fellow  menials. 

"If  the/"  occurs  in  a  choral,  he  is  served  in  barrir  and 
bass  by  the  d  and  a  in  tenor.  The  a  carries  in  barrir 
and  bass  d  and  in  the  tenor  a,  and  at  times  also  in  bass. 
The  b  makes  the  barrir  d  and  in  tenor  and  bass  g.  The 
d  makes  in  barrir  b  and  in  tenor  and  bass  g.  In  this 
manner  a  melody  in  the  key  of  C  can  be  properly  arranged 
in  four  voices  [parts]. 

"  Now  we  will  note  how  a  tune,  when  fallen,  may  be 
properly  raised  again,  without  putting  the  tune  out  of 
order.  Be  it  known,  that  it  may  always  be  done  by  the 
note  which  guides  the  tune  as  with  a  rudder.  Therefore, 
it  must  here  be  sought  in  the  c  as  I  will  get  in  a  different 
manner  another  c  and  say  <r,  d,  d  sharp.  As  soon  as  we 
have  the  proper  pitch  of  d  sharp,  we  will  return  and  call  it 
c  and  continue  the  tune,  the  proof  is  correct. 


158         The  German  Sectarians  of  Pennsylvania. 

"  We  will  now  proceed  from  the  method  of  C  to  A.  As 
before,  there  come  first  three  lords  (dominants)  with  which 
the  four  parts  begin  and  end.  Then  we  have  the  remain- 
ing four  menials,  which  gather  together  and  each  does  his 
duty.  As  now  the  a  is  the  dominant  lord  (keynote)  of 
the  choral,  so  follows  him  in  the  barrir  the  c.  This  is  now 
the  four  part  scheme  in  the  key  of  A.  The  four  remain- 
ing menials, fig,  b,  d,  do  duty  in  the  interim.  As  the/"in 
barrir  and  b  in  tenor  give  the  d  in  bass,  the  g  in  barrir 
and  e  in  bass  give  the  tenor  c.  The  d  gives  in  barrir  6, 
and  in  tenor  and  bass  g.  If  the  tune  has  fallen  we  must 
take  the  c  we  have  and  call  it  a  and  ascend  so  that  I  can 
get  another  c,  and  as  soon  as  I  have  this,  I  go  back  again 
and  make  my  a  sound  right  loud,  and  continue  my  tune 
with  the  a.  Thus  we  have  the  fundamental  instruction 
for  arranging  the  key  of  A  into  four  parts,  and  how  to 
raise  the  melody  when  it  has  fallen. 

"  Now  we  will  pass  from  the  key  of  A  to  the  key  of  B  and 
describe  its  kind  and  manner.  Here  we  have  b,  d,f  domi- 
nant as  lords  and  masters.  The  b  governs  the  choral,  the 
d  the  barrir,  and/"  the  tenor  and  bass,  although  naturally 
in  the  bass  b  remains  supreme  and  master.  The  four  ser- 
vants and  menials  are^-,  «,  c,  d sharp  \_Eb~\.  of  which,  in  the 
choral,  g  associates  itself  with  the  barrir  and  c  to  the  bass 
(although  the  upper  g  naturally  makes  the  Eb),  while  the 
tenor  unavoidable  takes  e  fiat.  The  a  makes  the  c  barrir, 
tenor  and  bass /J  while  the  c  makes  the  a  barrir  and  tenor 
and  bassyC     The  Eb  makes  barrir  and  bass  c  and  tenor  g. 

"  If  the  tune  has  fallen,  then  I  call  my  b,  g  and  advance 
according  to  order,  make  another  b  and  continue  the 
tune. 

"  As  now  in  this  key  b  is  dominant  and  master,  and  the/" 
and  b  are  in  opposition  to  him,  we  will  now  examine  a  key 
where  g  is  dominant  and  b  and  d  are  subjective  to  him. 
Here  the  scheme  turns  itself  around  wonderously,  and  we 


Masters  and  Servants.  159 

have  in  the  three  side  parts  entirely  different  notes  than 
what  serve  in  the  other  keys. 

"  We  will  now  commence  with  the  three  masters.  In 
this  key  we  now  begin  the  voices  with^,  b,  d.  Here  it  is 
to  remark  that  these  three  notes  invariably  remain  together 
and  are  inseparable,  and  the  tune  always  commences  in  four 
parts  ;  as  above  noted,  the  octave  forms  the  fourth  voice,  so 
it  makes  no  difference  which  of  these  three  notes  commence 
the  choral. 

"  That  we  always  commence  our  description  with  the  note 
which  leads  the  choral  is  done  for  uniformity's  sake.  That 
is  the  reason  why  in  our  account  we  present  the  scheme  as 
if  all  keys  begin  with  the  same  letter,  which  supplies  the 
upper  part  in  the  choral,  which,  however,  caunot  be. 
Consequently,  we  will  present  our  method  always  accord- 
ing to  the  master  and  dominant  {Herrschafft)  of  the  choral. 

"  This  is  uow  our  method,  which  happens  in  the  key  of 
G,  which  makes  the  b.  The  g  in  the  choral  makes  the  barrir 
b,  and  tenor  and  bass  d.  This  then  is  the  key,  and  they 
remain  together  throughout  the  whole  tune,  only  that  the 
barrir,  when  the  g  holds  out  in  the  choral,  always  accords 
with  the  h  in  place  of  the  b,  which  also  happens  in  the  A" 
method.  Thus,  that  were  in  the  choral  the  a  holds,  so  holds 
the  barrir  c  sharp,  and  in  this  manner  the  four  remaining 
notes,  f,  a,  c,  d  sharp,  the  menials  f  makes  in  barrir  and 
bass  b,  in  tenor  d;  a  makes  in  tenor  and  bass  d  and  in  barrir 
f  sharp ;  c  makes  in  barrir  a  and  in  tenor  and  bass  f;  d 
sharp  makes  in  barrir,  g  in  tenor  and  bass  e.  To  raise 
the  tune  when  fallen,  we  can  refer  back  to  the  B  method  ; 
it  is  the  same. 

"  We  now  come  to  the  G"  method,  which  comprises  b  and 
f  sharp,  so  that^-,  b,  d  together  intone  and  agree  and  make 
the  four  parts.  The  four  remaining  notes,  f  sharp,  a,  c,  e, 
call  for  following  order — -f  sharp  makes  barrir  b  and  some- 
times also  the  bass,  the  tenor  and  bass  d.     The  a  makes 


160  The  German  Sectarians  of  Pennsylvania. 

barrir  and  bass  d  and  tenor  f  sharp.  The  c  makes  the 
upper  e  barrir,  tenor  and  bass  a.  The  e  makes  barrir  and 
bass  c  and  tenor  a.  How  to  raise  when  the  tune  has  fallen, 
such  can  be  done  by  the  B  method. 

"  Now  we  have  only  the  F"  method  remaining,  where  in 
ft  ay  c,  form  the  key  to  the  four  parts.  The  remaining  four 
menials,  as  g,  b,  d,  e,  have  following  order :  g  makes  the 
barrir  and  c  the  bass  and  e  the  tenor.  The  b  makes  d  barrir 
and  tenor,  and  bass  g.  The  d  makes  the  barrir  and  bass  b 
and  tenor  g.  The  e  makes  barrir  and  bass  c  and  tenor  a, 
sometimes  g.  When  the  tune  has  fallen  we  proceed  as  be- 
fore stated,  namely — we  make  another  f  which  is  then 
worked  through^ g,  a  sharp  as  I  take  my  /"and  ascend, 
and  when  I  have  the  a  sharp  I  call  it  f  and  continue  my 
song.     The  proof  is  correct. 

"  We  have  now  imparted,  according  to  our  ability,  the 
secret  of  our  spiritual  singing  work.  Although  in  the 
present  instance  we  have  more  concern  with  hymns  than 
melodies,  and  the  learned  one  might  ask  why  we  here  de- 
vote ourselves  to  notation,  which  does  not  appear  in  the 
present  work.  We  could  not  refrain  leaving  this  account 
precede  this  work  {The  Tier  tie  Taube)  ;  partly,  as  the 
hymns  here  published,  thereby  get  their  adornment  and 
grace.  Secondly,  as  perhaps  a  lover  of  this  noble  and 
Paradisical  art  will  be  encouraged  to  seek  further  into  the 
mystery." 

Thus  ends  Beissel's  remarkable  dissertation  on  harmony, 
which  was  the  basis  of  the  Ephrata  music.  It  has  been 
translated  in  full  with  the  same  hope  as  expressed  in  the 
above  closing  paragraph. 


THE    GERMAN    SECTARIANS    OF    PENNSYLVANIA. 


CHAPTER  VII. 

THE   MYSTIC   ON    THE   COCALICO. 


at- 


late 


William 


ONE  of  the  problems 
which  have  confronted 
the  student  of  the  Sec- 
tarian movement  in  Pennsyl- 
vania is  more  interesting  nor 
has  called  forth  more  diverse 
opinions  than  the  question : 
Whence  did  Conrad  Beissel 
obtain  his  mystical  lore  ?  One 
class  of  writers,  of  whom  the 
Fahnestock,  of  Bordentown,  N.  J. 
(1802-54),  is  the  best  example,  imply  that  it  was  the  result 
of  direct  inspiration  by  the  Divine  Spirit.  Others  again 
have  held  that  the  chief  component  parts  of  the  Ephrata 
theosophy  were  to  be  found  in  the  writings  of  Jacob 
Boehme. 

Among  the  many  students  who  have  written  upon  the 
subject,  and  held  to  the  Boehme  theory,  no  name  is  more 
familiar  in  German  literary  circles  than  that  of  the  late 
Dr.  Oswald  Seidensticker.  His  investigations  into  the 
theosophy,  literature  and  influence,  and  his  scholarly  con- 

161 


162         The  German  Sectarians  of  Pennsylvania. 


tributions  to  various  German  periodicals,  inaccessible 
though  they  are  to  English  readers,  are  all  well  known, 
and  rank  among  the  earliest  and  most  important  publica- 
tions that  called  renewed  attention  to  the  peculiar  settle- 
ment on  the  Cocalico.87 

The  learned  doctor,  however,  is  forced  to  admit  that 
"  the  theosophy  of  Jacob  Boehme  by  its  transplantation  to 
the  Cocalico  lost  much  of  its  original  depth  and  meaning. 

It  was  pruned  and  weakened 
so  as  to  suit  the  requirements 
of  the  cloister,  whose  chief 
aim  it  was  to  use  it  as  the 
foundation  for  the  ascetic 
life,  in  a  manner  similar  to 
that  of  Gichtel,  who  was 
the  most  earnest  follower  of 
Boehme,  and  the  founder  of 
the  order  of  the  Angelic  Fra- 
ternity" (Engelsbriider.)  m 

Fortunately  in  the  interest 
of  historical  truth  we  are  now 
enabled  to  present  a  solution 
of  the  disputed  problem  and 
furnish  a  definite  answer  to 
the  question  :  Whence  did 
Conrad  Beissel  obtain  his 
mystical  lore  ?  In  the  course 
of  the  extended  investigations  of  the  present  writer  and  his 
systematic  search  after  original  Ephrata  material,  a  number 
of  ancient  books  and  papers  of  the  old  Zionitic  Brotherhood 
were  unearthed  from  their  hiding  place  where  they  had 
rested  undisturbed  for  almost  a  century,  documents  which 


Dr.  William  M.  Fahnkstock 
■■rom  a  sketch  while  preaching  in  the  Saal. 


87  Unfortunately  but  a  single  paper  of  Dr.  Seidensticker's  upon  our 
subject,  "  A  Colonial  Monastery,"  appeared  in  the  English  language. 

88  For  full  account  of  the  Engelsbriider  see  Baumgarten,  p.  1082. 


Theosophy  of  Beissel.  163 

proved  to  be  some  sent  from  Ephrata  to  Antietam  during 
the  eighteenth  century,  so  that  the  fires  of  mystic  theology 
in  that  new  settlement  in  the  wilderness  would  be  kept 
alive  with  the  same  flame  as  that  burning  upon  the  altars 
of  the  mother-house  on  the  Cocalico.  These  documents 
form  an  interesting  setting  to  our  story  of  the  Ephrata 
Community,  as  they  not  only  throw  additional  light  upon 
the  dogmas  promulgated  by  Beissel,  but  actually  give  us 
the  true  foundation  of  the  whole  structure  of  the  Ephrata 
mysticism. 

It  appears  from  these  papers  that  the  the  theosophy  of 
Conrad  Beissel  really  hung  upon  a  slender  thread,  as  it 
was  built  chiefly  upon  a  few  of  the  earlier  writings  of  Gott- 
fried Arnold,89  an  heretofore  entirely  unknown  factor  in  the 
Ephrata  religious  development,  combined  with  the  aphorism 
of  the  Ego  and  Non-Ego,  to  which  he  was  introduced  in  the 
Rosicrucian  chapter  at  Heidelberg.9"  Here  we  have  now 
the  key  to  the  groundwork  of  Beissel's  mysticism,  and  a 
ready  answer  to  the  oft-asked  question,  how  it  happened 
that  a  man  of  such  meagre  elementary  education  as  the 
Magus  on  the  Cocalico  was  able  to  propound  such  erudite 
speculations  as  are  accredited  to  him  in  the  many  issues  of 
the  Society. 


89  Gottfried  Arnold,  born  September  5,  1666,  at  Anaberg  ;  theologian 
and  historian.  In  his  early  career  a  mystic  ;  was  a  friend  and  associate 
of  Gichtel,  Peterson  and  other  separatists.  Arnold  sought  to  attain  true 
Christianity  by  breaking  through  the  bonds  of  the  flesh  and  the  world, 
and  by  a  complete  renunciation  of  self  and  an  absorption  into  God.  It 
is  from  this  period  (1696-1700)  that  his  mystical  writings  were  issued.  It 
was  charged  that  he  sanctioned  the  heresies,  and  the  attempt  was  even 
made  to  impugn  heresy  to  him.  Yet  in  all  his  printed  sermons  the  true 
and  unaltered  Lutheran  doctrine  prevails.  As  his  mystical  publications 
multiplied  he  was  eventually  forced  to  leave  Quedlinburg.  In  the  year 
1700  he,  however,  renounced  his  espousal  of  the  celestial  Sophia  for  a 
more  material  union  with  the  daughter  of  the  Hofdiacon,  at  Quedlin- 
burg, Anna  Maria  Sprogel,  from  which  time  he  again  was  in  full  accord 
with  the  Lutheran  Church. 

90  Cf.  Volume  I,  Chapter  4. 


164         The  German  Sectarians  of  Pennsylvania. 

From  this  newly-found  material  it  appears  that  Arnold's 
Betrachtimgs-wurdige  Anmerkungen  von  der  Natur  und 
Deschaffenheit  des  ehe lichen  und  unverehlichen  Lebens 
("  Observations  worthy  of  consideration  upon  the  nature 
and  character  of  the  Married  and  Unmarried  Life"),  was 
the  chief  text-book  and  basis  for  Beissel's  speculations. 
To  this  should  be  added  Arnold's  Geheininiss  der  Got  I  li- 
chen Weisheit. 

A  comparison  of  the  above  works  of  Arnold's  with  Beis- 
sel's greatest  thesis,  known  as  Die  Wunderschrifft 91  (Disser- 
tation on  Man's  Fall)92  will  at  once  show  the  similarity. 

In  both  of  these  books  man  is  presented  in  his  primal 
form  as  a  spiritual  power,  containing  the  male  and  female 
elements.  This  spiritual  principle  constituted  humanity 
before  it  became  differentiated  in  matter  until  at  the  fall  of 
Adam  the  spiritual  Sophia  departed  from  him.  Then  woman 
was  formed  out  of  a  rib  taken  from  his  side,  whereby  he  lost 
the  female  attribute  and  retained  merely  the  male. 

In  order  to  bring  mankind  back  to  its  state  of  original 
perfection  the  Messiah  humbled  himself  to  be  born  of  the 
Virgin,  thus  to  introduce  the  male  principle  into  the  body 
of  a  virgin,  whereby  Christ  became  a  new  regenerate  man 
and  stood  as  a  male  virgin  perfect  before  God. 

The  object  of  Redemption,  upon  the  part  of  the  Brethren, 
was  to  be  united  with  the  celestial  Sophia,  or  the  divine 
female  principle,  which  excluded  human  love  in  the  attain- 
ment of  the  divine  love.  Upon  the  part  of  the  sisterhood 
the  object  was  to  be  again  united  with  the  divine  essence 
in  the  form  of  the  heavenly  bridegroom.  It  is  this  strain 
that  runs  all  through  the  Ephrata  theosophy  and  upon 
which  their  speculations  and  life  were  based,  tempered 
though  they  were  to  a  slight  degree  with  the  speculations 


91  The  only  known  copy  of  the  German  version  is  in  the  library  of  the 
writer. 

92  Cf.  Volume  I,  p.  421,  et  seq.     Facsimile  of  title-page  is  also  given. 


Sophistry  and  Speculations.  165 

of  Boehme  and  other  mystics  who  were  gradually  intro- 
duced by  such  scholars  as  Hildebrand,  Wohlfarth,  Peter 
Miller,  Hocker,  Jacob  and  George  Adam  Martin,  and  a  few 
others.  To  these  must  be  added  the  sound  theological 
knowledge  Beissel  gained  by  listening  to  sermons  by  Profs. 
Meig  and  Kirchmeier  at  Heidelberg  and  the  Separatist 
theories  learned  by  his  intercourse  with  Junkerott,  Rock 
and  Dr.  Carl,  publisher  of  the  Geistliche  FamcP  prior  to 
his  coming  to  America. 

How  this  sophistry  was  combined  with  the  New  Testa- 
ment teachings  of  the  English  Sabbatarians  and  the  cere- 
monies of  the  Germantown  Dunkers  has  already  been  fully 
shown. 

Beissel,  in  his  attitude  toward  the  Bible,  accepted  it  as 
the  infallible  Word  of  God  and  acknowledged  it  as  the 
source  of  all  supersensual  truths,  and  all  his  epistles  are 
richly  amplified  with  quotations  from  both  the  Old  and 
New  Testaments. 

Dr.  Seidensticker,  in  his  speculations  upon  the  theosophy 
of  Conrad  Beissel,  states  : 9i 

"  Our  Christian  theosophist  on  the  Cocalico  scarcely  was 
aware  that  in  these  speculations  he  followed  in  the  wake  of 
the  Sankya  philosophy,  which  has  its  home  in  Hindustan, 
and  that  the  same  extinction  of  the  Ego  had  long  since  been 
required  by  Sakyamuni,  the  founder  of  Buddhism,95  and 
that  it  was  the  necessary  starting  point  toward  an  ecstatic 
union  with  God.     '  The  Buddhistic  view,'  says  C.  F.  Koep- 


93  Cf.  Volume  I,  Chapter  IV. 

94  Ephrata  ;  eine  amerikanische  Klostergeschichte,  Cincinnati,  1883. 

95  Seidensticker  is  wrong  in  associating  Buddhist  asceticism  with  the  idea 
of  a  union  with  God.  Buddha  categorically  denied  the  existence  of  a 
personal  Creator  with  whom  we  could  be  united.  (Digha  Nikayo,  Sutta 
No.  1).  But  he  did  predicate  an  unknown  sea  of  being  wherein  we  could 
be  merged.  (Udana  VIII.  3,  and  Itivuttaka  43).  However,  he  admitted 
the  possibility  of  fellowship  with  the  Supreme  Finite  God,  but  intimated 
that  it  was  a  lower  goal  (Digha  13). — A.  J.  E. 


166  The  German  Sectarians  of  Pennsylvania. 

pen,  '  is  like  the  Brahmanical  one  in  its  foundation,  mainly 
abstraction,  renunciation  of  the  world  of  appearances  and 
delusion,  cleansing  the  heart  from  desires,  abjuration  of  all 
determination  of  the  will,  imagination  and  thought,  which 
eventually  leads  up  to  the  perfect  void  and  apathy  to  non- 
wishing,  non-experience,  non-thought.'  In  this  condition, 
known  as  Dhyana,  the  penitent  in  this  life  already  enjoys  a 
foretaste  of  Nirvana,  the  blissful  nothing.  Similar  condi- 
tions are  found  to  exist  among  the  Neo-Platonists  like 
Plotinus,  who  speaks  about  the  engrossment  of  the  soul  in 
the  "One,"  about  the  tremor  of  intoxication,  about  ex- 
tinction of  the  individual  thought  and  sense.  Even  the 
mystics  of  the  Mohammedans,  the  Sufis,  believed  in  re- 
nunciation of  the  world  and  absorption  of  self,  for  union 
with  the  Godhead,  and  in  such  manner  they  receive  an  in- 
sight into  the  true  nature  of  matter.  It  will  thus  be  seen 
that  Brother  Friedsam  (Gottrecht)  unknowingly  traveled 
on  a  well-frequented  path." 

A  manuscript  copy  of  the  "  Observations  of  Arnold"  was 
given  to  the  leaders  of  the  different  revivals  and  new  set- 
tlements, or  offshoots  of  the  parent  stem  at  Ephrata,  as  em- 
bodying the  fundamental  spiritual  rule  for  their  govern- 
ment. It  is  not  known  that  they  were  ever  printed  in  this 
country.  They  were,  however,  duplicated  at  intervals  in 
writing  in  the  different  communities.  Thus  the  last  copy 
of  which  we  have  any  knowledge  was  engrossed  at  Snow- 
hill,  on  the  Antietam,  as  late  as  1840-50,  by  Obed  Snow- 
berger,  of  which  the  first  page  is  here  reproduced  in  fac- 
simile. 

The  later  years  of  the  Community  were  marked  by  the 
advent  of  new  members  who  were  imbued  with  the  mystical 
speculations  then  rife  in  the  Fatherland,  and  we  find  the 
occasional  introduction  of  other  mystical  writings,  notable 
among  which  was  Christoph  Schiitz'  Ermahmutg  fiir  so/c/ie, 
die  Hire  Uande  nach  dent  Baum  des  IVissens  ausgestreckt 


THE    GERMAN     SECTARIANS    OF     PENNSYLVANIA. 


GOTTFRIED    ARNOLD. 

(1666-1714.1 


Gottfried  Arnold's  Observations.  167 

kaben— "  Admonition  to  such  as  have  stretched  their  hands 
toward  the  Tree  of  Knowledge." 96 

Toward  the  close  of  Beissel's  earthly  career  evidences  ap- 

(Sefaacijxmg,  *  ?aiiv%p  ^nnicvrfuTi^cn, 
Von  tW  *Wuy  uno"  Vefiafcnfoi  hi  e^elidjen    nnJ 
um>PYp&(idVen        frfon**. 
fjerfiuS   gegcben , 


(Bi^fvipJ 


von 

fcofJ 


frO)PV  ai<pn$  i(?  jmn  TSiGJp  ©o&<5  PY$rdJ<>n. 
aGd^ippin-ueYj^venil  ^eupv.^/em  (Soft  if?  em  hcfj^  undw^ 


famines  Jtifi/,  <ta  fie  dp 
ft.  9<ctrf;  opijopy(pi)  (^'gpnpijfifp/pn^ip  [pllugp  in  (Bofe  oljnp 
G>rfjipiUic(jfpiY  una  (3ev<?i^  in  tW  UmptWur  umi  jiiflen  (EinujfW 
Gpfrfic^^y-niPYfipn^fo^e  <Jpv5J{pn|rf)  ®o^  ^idJ  pun :  a feiVf;  ffltf 
oi  oann  audj  aniev  anopvn  (/ipvinn  fin  if)m  TOiivrffiVf;  jiff)  PYjPUry>& 
rtfe  pv  in  ©evpr^^fciV  unci  JopiYififW  (ip^cd  nadj  mannfirfjpv  un<J 
zypi&Wjer  (Ei^pnjct^fi^V  ■yon  ©o^ev|t-f;fi|fen  TUfiYif. 

4.  Qfitf  mnnnfit^p  t/^^pupv  unti  govn  :  Scxi  Tveiidctje  ift  udf)e 
unci  £m?dp  . 

5.  (SlpiH/wi'p  fit^ev  ^eijipvlpij  @igpnJcf/r<f]Ypn  in  <&c$  ok  in  pUipV 
^uijpfjn^  und  Itiejen  VPYcmbaljYei  nnti  unicY^eiile^ /inJ :  Tlljo'' (o6ra 
Zip  aucfy  im  Sicpnp^en  fife  in  pinpv  ^in^pfin^  unil  lOefen  wYPin« 
(sai)YeJ  un&  umpY^/piiW  pyn  nntl  oYpifcpn  . 

6-3>d(j("t  be^uoft  tie  c&pifige  gcfjviffl  Ga&&YiuPCid}lSaQ[  &e* 

First  Page  of  Arnold's  Observations. 

pear  of  the  speculations  of  Thomas  Bromley,  of  which  the 
younger  Saner   published  an  American   reprint   in   1759- 

96  Manuscript  in  the  library  of  the  writer. 


1 68         The  German  Sectarians  of  Pennsylvania. 


This  work  was  partly  translated  into  the  German  at  Eph- 
rata,  and  Bromley's  "  Law  of  Circumcision  {Gesets  der 
Beschiteidung,  pp.  12-38)  became  a  part  of  the  Kloster 
theosophy.97 

So  far  as  known  to  the  writer  no  German  version  of  this 
work  was  ever  published. 

A  careful  examination  of  the  works  of  Beissel,  both  prose 
and  verse,  will  show  the  cor- 
rectness of  our  deductions,  as  The  w  a  y  » the 
here  presented,  and  that  the    SABBATH  OF  REST. 
whole   structure  was   based  or  the 
upon  Gottfried  Arnold,  com-           SouTs  Progrefs  in  tbt  Work 
bined  with  the  true  Rosicru-  of  the 
cian  theosophy,  of  which  the 
hypothesis  of  the  Ego  and 


NEWBIRTH. 

WITH 

Two  Difcourfes  of  the  Author  neverbefore  Printed  vh. 

The  Journeys  of  the  Children  of  Jfratl,  as  in  their 
Names  and  hiftorical  Pafligej,  they  comprise  ihs 
gteat  and  gradual  Work  of  Regeneration : 

AND 

A  Treatife  of  extraordinary  divine  Dilpenlat'dlTsi 
under  the  Jewijh  and  Gofpel  Adminiitrarions 


Non-Ego  forms  an  important 
feature.  The  speculations 
and  ritual  of  the  Zionitic 
Brotherhood  are  not  to  be 
confounded  with  the  theoso- 
phy of  Beissel  and  the  Com- 
munity. The  chief  object  of 
the  Brotherhood  was  the  at- 
tainment of  physical  and 
spiritual  regeneration  ;  that 
of  Conrad  Beissel  was  a  con- 
version or  betterment  of  the 
Community  at  large. 

An  occasional  glimpse  and  insight  into  the  tenets  and 
religious  ceremonies  of  the  secular  branch  of  the  Ephrata 
Congregation  is  given  us  by  Provost  Israel  Acrelius,  as 
gleaned  and  witnessed  by  him  during  his  visit  to  Ephrata 
in  1753,  and  his  conversations  with  Prior  Jaebez.  Here 
we  have  two  learned  theologians  arguing  from  opposite 

97  Manuscript  translation  in  the  library  of  the  writer. 


By  Mr.  Thomas  Bromley. 

To  which  arc  added 
A  Difcourfe  oh  Miftakcs  concerning  Religion,  Entho» 
fiafm,  Experiences  &c.    By  liomai  Hartley  Reitor 
of  Wwwick.  

LONDON    PrtatuL 
Cermjntown  Reprinted  and  fold  by  Clmflopbir Stmai 
Alfo  fold  bfSotcmon  Fujjtll  and  Jonatlmi  Ztm  m 
PbiMBtbii.    17S8. 

American  Reprint  of  Bromley's 
Works. 


Acre/ins  vs.  Jaebez.  169 

points  of  view,  without  any  bitterness  of  feeling  so  often 
manifest  in  religious  discussions.  Only  such  portions  as 
relate  to  the  doctrine  are  here  given  ;  the  descriptive  por- 
tion forms  a  separate  chapter  of  this  work. 

Provost  Acrelius  states  that  on  the  seventh  of  September, 
1753,  he  went  to  visit  the  Ephrata  settlement  in  company 
with  Mr.  George  Ross,  a  young  and  rising  member  of  the 
Lancaster  County  bar.  They  were  received  and  treated  as 
old  friends,  and  Acrelius  was  given  every  opportunity  for 
gaining  an  insight  into  the  peculiar  cloister  life  on  the 
Cocalico. 

In  their  talk  about  doctrinal  matters,  one  of  the  first  topics 
touched  upon  was  the  time  for  keeping  the  Lord's  Supper, 
which  here  was  always  done  in  the  evening.  Prior  Jaebez 
in  reply  to  the  Provost's  question  answered  : 

"A  supper  cannot  be  held  at  mid-day  ;  its  time  is  in  the 
evening. 

"It  is  our  duty  as  Christians  to  regard  the  primitive  state 
of  the  church,  and  not  to  make  changes  therein  at  our  own 
caprice. 

' '  We  can  prove  ourselves  to  have  both  the  spirit  and  the 
state  of  the  primitive  church.  We  keep  our  vows  of  chastity, 
we  have  all  things  in  common  among  us,  we  observe  the  wash- 
ing of  the  feet  and  other  things. 

"  It  is  enough  to  retain  those  [ceremonies]  which  contain  in 
them  something  that  is  symbolical,  and  which  exhibit  the  value 
of  the  Lord's  Supper. 

"The  brethren  live  in  the  simplicity  of  their  faith,  and  do 
not  place  a  high  value  upon  disputations.  You  must  consider 
that  we  have  lived  here  more  than  twenty  years,  and  we  must 
have  learned  something  from  our  immediate  intercourse  with 
God  during  that  time. ' ' 

"  From  that  hour,"  continues  Acrelius,  "  I  determined  not 
to  go  any  further  into  controversy  than  he  [Jaebez]  himself 
occasioned  and  took  pleasure  in,  so  that  I  might  not  make 
myself  a  disagreeable  guest." 


m 


170         The  German  Sectarians  of  Pennsylvania. 

As  to  the  external  pains  of  hell,  Jaebez  said  : 

"  I  do  not  believe  that  the  soul,  which  is  a  part  of  God's 
being,  can  perish  eternally.  As  long  as  you  are  evil  and  I 
good,  we  shall  never  agree  ;  but  if  we  are  both  good,  then  we 
shall  well  agree.  When  thirty-nine  thousand  years  have  passed, 
and  the  great  Jubilee  comes,  then  the  Devil  shall  be  chained." 

Referring  to  the  absence  of  general  church  prayers  in 
their  worship,  Jaebez  said  : 

' '  The  heart  is  not  always  open  for  prayer  ;  to  pray  with  a 
closed  heart  is  only  hypocrisy. 

' '  Prayer  is  a  gift  of  the  Spirit.  Those  whose  hearts  are  not 
open  have  not  received  that  gift  and  cannot  pray. 

' '  He  who  has  a  desire  to  pray  has  also  liberty  to  do  so  among 
us,  only  he  must  report  it  to  Father  Friedsam,  as  he  keeps  order 
in  our  congregation,  and  we  cannot  do  less  than  pay  him  this 
respect,  as  he  is  the  founder  of  the  Brotherhood." 

As  to  the  peculiar  mode  of  administering  the  ordinance 
of  holy  baptism,  Jaebez  said  : 

' '  We  seldom  receive  any  others  than  such  as  have  been 
already  baptized,  and  who  thus  have  some  knowledge  of  Chris- 
tianity ;  but  if  they  have  been  brought  up  in  our  Society,  we 
first  instruct  them.  When  they  come  to  the  water,  the  min- 
ister puts  to  them  the  necessary  questions,  which  are  to  be 
answered.  Then  the  person  falls  down  upon  his  knees  in  the 
water  and  places  both  his  opened  hands  before  his  mouth,  with 
the  ends  of  his  fingers  turned  towards  his  nose,  so  as  to  keep 
his  nostrils  closed,  and  the  same  with  his  mouth.  The  minister 
then  lays  his  right  hand  crosswise  over  the  other's  hands  and 
presses  them  closely  together,  holding  his  left  hand  behind  his 
neck,  and  thus  plunges  the  person  under  the  water.  When 
the  person  who  is  to  be  baptized  makes  resistance  during  the 
performance  of  the  rite,  force  and  strength  are  employed  for  its 
completion.  Without  dipping  them  under  the  water  there  can 
be  no  baptism  :  the  person  must  be  submerged.  When  Christ 
sent  out  His  Apostles,  he  commanded  them  to  baptize,  which 
word  cannot  receive  its  significance  in  a  small  cup  of  water. ' ' 


Jewish  vs.    Christian   F.arv.  171 

It  is  to  be  observed  that,  according  to  their  received 
opinion,  the  cross  of  affliction  is  the  surest  token  of  a 
genuine  Christianity,  whether  it  come  through  God's  prov- 
idence, or  the  faithful  take  it  upon  themselves  of  their  own 
accord.  Acrelins  said  that,  according  to  this,  all  incurable 
sickness  is  Christian,  or  more  correctly,  with  some  it  is 
preparatory,  and  with  others  a  means  of  strengthening  them 
in  Christianity.  But  no  suffering,  whether  internal  or  ex- 
ternal, can  of  itself  make  us  Christians,  or  be  regarded  as 
the  surest  token  of  Christianity,  for  Pharoah's  magicians 
had  boils  as  well  as  Job.     Jaebez  answered  : 

"We  make  a  difference  between  God's  punishments  and 
God's  corrections,  but  the  Christian  without  the  cross  is  no 
Christian." 

As  to  the  keeping  of  the  seventh  day,  Acrelius  asked 
Prior  Jaebez  why  they  who  professed  to  be  Christians 
should  so  regulate  themselves  by  the  Jewish  law,  and 
separate  themselves  from  all  others  who  confess  the  Chris- 
tian name.  Jaebez  answered  :  "  That  is  no  Jewish  law, 
but  a  perpetual  natural  law  \_lex  naturalis  perpetua,  in 
the  original]  which  is  written  upon  the  hearts  of  all  men, 
and  is  of  the  same  force  as  all  the  other  nine  of  the  ten 
Divine  Commandments,  none  of  which  can  be  changed  but 
stand  to  all  eternity." 

Acrelius  states  in  conclusion  : 

: '  They  hold  with  the  Quakers,  inasmuch  as  they  are  a  sort 
of  enthusiasts.  They  do  indeed  read  the  Scriptures,  but  believe 
themselves  to  be  possessed  of  an  Inward  Light  which  transcends 
the  outward.  They  therefore  despise  all  outward  instruction  ; 
give  out  that  their  sermons  come  from  the  immediate  light  and 
impulse  of  the  Spirit  at  the  same  time  as  they  speak  ;  that  each 
and  every  one  has  liberty  to  teach  publicly  in  their  congrega- 
tions, when  the  order  comes  therefor  ;  that  we  are  to  use  '  thou' 
in  conversation  ;  to  shake  hands  ;  exhibit  absolute  perfection  in 


172  The  German  Sectarians  of  Pennsylvania. 

our  life,  and  to  use  uo  prayers,  unless  they  come  extempore  into 
the  head. 

' '  They  agree  with  the  Anabaptists  in  that  they  take  no  one 
into  their  Society  unless  he  have  been  baptized  by  them  ;  they 
baptize  those  who  come  from  other  churches  ;  baptize  only 
those  who  have  come  to  years  of  discretion  ;  their  baptism  is 
performed  with  abundance  of  water  by  immersion.  Other 
things  have  been  already  mentioned.  They  also  hold  services 
in  their  churches  late  at  night. 

' '  With  the  Papists  also  they  have  much  in  common,  although 
they  call  themselves  Protestants  ;  they  follow  the  same  cloist- 
ered life,  and  have  a  cloister  dress,  and  also  rules  for  their 
meals ;  they  seek  their  justification  by  a  severe  life,  and  per- 
fection in  a  life  of  celibacy ;  they  believe  in  a  purgatory  or 
purifying  fire  after  death  ;  on  which  account  also  Father 
Friedsam  at  certain  times  offers  prayers  for  the  dead.  Many 
Roman  Catholics  from  Germany  have  been  received  into  their 
Society  and  live  among  them.  The  number  of  people  in  the 
cloister  was  much  greater  in  former  years.  Now  the  brethren 
are  not  more  in  number  than  twenty-five  (25),  and  the  sisters 
thirty-five  (35)  or  thirty-six  (36).  However  earnestly  they 
strive  for  a  chaste  life,  the  untimely  intercourse  of  some  of  the 
brethren  and  sisters  with  each  other  has  subjected  the  whole 
society  to  the  unfavorable  judgment  of  man}-.  Father  Fried- 
sam himself  is  not  free  from  such  charges,  which  are  made 
with  great  particularity.  They  cannot  deny  that  some  mem- 
bers have  been  licentious,  but  say  they  have  been  immediately 
discarded. ' ' 

With  the  advent  of  Jacob  Martin,  the  "  High  Philosopher," 
which  happened  about  the  year  1762,  we  have  the  introduc- 
tion into  the  Kloster  of  Hermetic  philosophy,  together  with 
alchemy  and  occult  speculations  of  the  Psendo-Rosicrucians. 
Jacob  Martin  was  what  is  known  as  an  "adept,"  i.  e.,  one 
who  was  supposed  to  have  solved  the  problem  of  transmu- 
tation of  metals.  That  he  was  well  versed  in  these  chemi- 
cal vagaries  is  fully  shown  by  a  number  of  his  dissertations 
upon  this  subject,  which  are  preserved  in  the  Pennypacker 


Seeking  tlie  Philosopher'' s  Stone.  173 

collection.  Our  adept  on  the  Cocalico  appears  to  have  been 
a  follower  of  Scntivog,  and  all  of  his  speculations  are  based 
upon  the  writings  of  that  philosopher,  notably  his  Dia- 
logus  Mereurii,  and  the  Rothscholz  edition  of  Sendivog's 
F.pistolce. 

[Michael  Sendivogius  (Michal  Sensophax), — b.  Cracow, 

Qann  titt  I-apis  Philofbphicus  t&{|$ 
affopraeparirt,  wn  Wf  (cfrm  fym^mttit* 
J)tf<tmifatobvft  5 .  <pfim&t  £i)f«i/<®fa)/ 
g<n/otor  wae  e«  far  mfflttal  fcp^ttuorff V 
afiee  $u  pur  lav.unm  remem  gc&f  amn  ©oi&c 
yctwanfttt/ioftimftu  cr(Uicb  Tuciam,  tmttfc 
Mumiam  acquis  ponderibus  nfm&(i  /  tmnft 
ttfrffefl  in  cacmum,  farfntKn  c(n(iOr^cr(fcr) 
t&mtm  serfefcrnofgw  far;  cfnem  gcffnftm 

Itft/wmn  (Safurrwa  fm  icu$eri$ff<$fcfmti 
iauff  fytt/vmto  ftfoe  frrafft'mf  ff4$!<c(  <ft  /  fo 
gaftti  cfn  <Pufocr  efnem  temafj(n*n  ©ofoc 
g(dc$:  £5anii  Mercurium  feliva  hominis 
jejuni  extin&um,  &aerisflorem,<Hidjcf* 
in*  fo  Mil  a&  Dc§  antwn  $u  Dent  erjlcn  fpuf  * 
wr  gefgott/wft  wttwumb  $u  cfnem  MofyiUw 
crlrn  m  cfticm  e£fft$e?/  taximm  Itbmblgtn 
©$  weft!  $cr#m8cn/aef<f  $f  t>rl  *m*gctfl$rf/ 
fcaeeefidj  njolDurc^^nan^rsjcrmcnge/  $u* 
Scft/wannCSanirmiawtf)  SOfcrre  in  Novr- 
funio  (m  crfftn  #au£/Vn&  awfttttcn  fd&em 

DCS 

Formula  for  Finding  the  Philosother's  Stone. 
Original  in  library  of  the  writer. 

1566;  d.  Gravarna,  1646, — was  a  noted  occult  philosopher 
and  alchymist.  After  the  death  of  Alexander  Sentonius 
Scotus,  who  is  said  to  have  solved  the  Hermetic  secret, 


174  The  German  Sectarians  of  Pennsylvania. 

Scndivog  married  his  widow,   and  obtained  from  her  a 
quantity  of  the  red  tincture  with  which  he  turned  a  lot  of 

pjiuj-^ry^nt  tomtom  jiim^  v7^-  xpca'-ifn  ma *wi  'fn»ni  •"<*"1  "pc 
«  -futsio  Jj-  '  ^  %  '*    -^ 

mQjiujj)  snxujjjdnud  sipqvjjjmi  43  jjIuu  luvnQ 

-" '  fJJ  IIIVjJll  JJ  Uinf.r/tpbpJJ  WTljll/jll   QV  JJjp 


QyVon  SiiinficutGcterh  Fiotnimr  i^e 
JDiucj  umict'hcimtetatiiJ  ct  nuttius  ccico 

*  ^  ~ty* j 

T-ti  Itiii'jicit.li,    \i>ol hiibii/.  laid  beZtarjr  JCwies  ITthifdvif 


Mystical  Emblem  (Pseudo  Rosicrusian)  Found  Among  the  MSS. 
of  Joseph  Martin. 
Original  in  Pennypacker  Collection. 

lead  into  gold  valued  at  about  120,000  thalers.     Personally 
he  was  never  able  to  duplicate  this  mysterious  substance. 


Building  of  the  Laboratory, 


J75 


Sciidivog,  however,  always  contended  that  the  tincture 
which  made  his  fortune  was  his  own  production.  Sendivog 
was  a  prolific  writer  upon  hermitic  subjects,  and  was  held 
in  high  esteem  by  devotees  of  hermetic  art.  A  biographical 
sketch  was  published  by  Joh.  L,ange,  Hamburg,  1683]. 

A  laboratory  was  built  somewhere  in  the  vicinity  of  the 
Kloster,  and  serious  attempts  were  made  to  discover  the  red 
tincture  requisite  to  transmute  baser  metals  into  gold,  but 
chiefly  to  find  the  Lapis  Philosophorum.  The  scheme  for 
the  latter  is  now  in  the  possession  of  the  writer,  the  first 
page  of  the  mystic  formula  is  reproduced  in  fac-simile  on 
page  173  as  a  curious  illustration  of  hermetic  philosophy. 

It  is  not  known  what  encouragement  was  given  to  these 
schemes  and  speculations  by  Beissel  and  Jaebez.  No  men- 
tion is  made  thereof  in  either  Chronicon  or  Diary.  The 
voluminous  correspondence  in  the  Pennypacker  collection, 
however,  fully  shows  that  the  attempt  was  a  serious  one, 
and  that  Jacob  Martin  was  a  firm  believer  in  hermetic 
philosophy. 


CHAPTER    VIII. 

THE    RULE   OF   THE   SISTERHOOD. 


OME  years  ago  there 
was  brought  to  the 
notice  of  the  writer  a 
curious  manuscript  volume. 
It  was  written  in  the  peculiar 
fractur  schrift  of  the  Eph- 
rata  Kloster,  and  was  bound 
in  heavy  card  board  such  as 
was  made  in  the  paper  mill 
of  the  Brotherhood.  This, 
in  turn,  was  covered  with 
some  of  the  unbleached  homespun  linen,  of  which  the 
sisters'  habits  were  made.  The  book  opened  with  a  curious 
double  title  page. 

Die   I    Rose    \     Oder :  \    Ser    angenehmen  Blume        zti 
Saron   geistliche   Ehe-verldbniis        mit    ihrem    hinilischen 
Brixutigam,  wel-  \  chem  sie  sick  als  ihrem  Kbnig,  Haupt-  \ 
Mann,  Herrn,  und  Brautigam,  aufs  ewig  \  kin  Verlobt.  \ 


jgMgAgP 

jrzd^&htvS))     **Sm!*- 

Wm 

vw\ 

^^RVw/ 

hH 

s^T 

lillli 

TPPf    \WSSk 

1             lT^T 

UUMm 

Und  noch   dabey   ihrer  allcr  \  bcy-pjlichtung   im   unter- 


Headpiece. — Copy  of  original  MS.  Verlobungsschein ,  or  certificate  of 
betrothal  of  the  Spiritual  Virgins.     Original  in  collection  of  the  writer. 

176 


Seal  of  the  Sisterhood. 


177 


geben  an  |  ihre  geistliche  Fuhrerin,  Mutter  und  Vorste-  \ 
kerin  utid  dann  von  Hirer  Irene  and  Pjliclit  un-  |  tereinan- 
der  u  nd  gegen  sich  selbst.  |  Gegeben  von  ihrem  geistlichcn 
Vatter  und  Urstandery  a/s  durch  welches  Fleis2  sich  diese 
gantze  geistliche  gesellschaffl  er-  |  bauet,  wie  auch  nicht 
weniger  die  zvehrie  \  gesellschafft  in  Zion.  \  Ephrata  den  ij 
des  5  Mon  [July]  1745. 

[Translation. — The  Rose,  or  the  acceptable  flower  for 
Saron's  Spiritual  betrothal  with  their  celestial  Bridegroom, 
whom  they  have  espoused  as  their  King,  Ruler,  Spouse, 
Lord  and  Bridegroom  unto  all  Eternity. 


original.  enlarged. 

Seal  of  the  Sisterhood  of  Saron. 
From  a  document  sent  by  Prioress  Maria  to  Conrad  Weiser. 


Added  thereto  is  the  full  allegiance  and  obedience  to 
their  Spiritual  Mother  and  Vorstehcrin^  and  then  of  their 
fidelity  and  duty  unto  themselves  and  toward  one  another. 


178  The  German  Sectarians  of  Pennsylvania. 

Given  of  their  Spiritual  father  and  founder,  as  it  was  by 
his  diligence  that  this  whole  spiritual  Society  was  erected, 
as  was  also  the  no  less  worthy  society  in  Zion.  Ephrata, 
May  13,  1745.] 

A  fac-simile  of  the  original  pages  are  also  shown  upon 
the  opposite  page. 

Upon  examination  this  volume  proved  to  be  the  rule  or 
CJironicon  of  the  Sisterhood,  or,  as  they  were  then  known, 
"The  Spiritual  Order  of  the  Roses  of  Saron."  Unfortu- 
nately the  book  was  not  complete.  A  number  of  pages 
were  missing,  containing  the  names  of  such  as  proved  un- 
true to  their  covenant  and  the  circumstances  under  which 
they  returned  to  the  world.  The  list  giving  the  names 
they  bore  prior  to  assuming  the  cloister  name  was  also 
wanting. 

This  book  or  record,  it  will  be  observed,  was  commenced 
while  the  Eckerlins  were  still  the  ruling  power  in  the  Com- 
munity, and  to  Onesimus  is  undoubtedly  due  the  credit  for 
its  inception  and  execution. 

The  contents  of  this  curious  manuscript,  which  was  copied 
in  its  entirety  by  the  writer,  is  divided  into  thirteen  sections 
and  professes  to  give  : 

1.  The  Commencement  of  the  Movement. 

2.  A  Complete  Register  of  the  Sisterhood. 

3.  An  Account  of  the  Rule  of  the  Habit. 

4.  The  Virginal  Order  of  Discipline. 

5.  The  Pledge  of  Everlasting  Chastity. 

6.  Order  of  the  Masses. 

7.  Rule  of  the  Room  Companies. 

8.  A  Little  Side  Register,  which  Amplifies  the  First  One. 

9.  Third  and  East  Register,  which  Treats  of  the  Novitiate. 

10.  Eittle  Echo  of  Sundry  Sisters. 

1 1 .  Epilogue  or  Blissful  Testament  which  a  Father  has 
Spoken  over  his  Children. 

12.  When  Father  Friedsam  Departed. 

13.  Record  of  the  Sisters  who  have  Departed  in  the  Lord. 


A    Unique  Manuscript. 


179 


Title-pages  of  the  Manuscript  Chronicon  of  the  Ephrata  Sisterhood. 


180  The   German  Sectarians  of  Pennsylvania. 

The  contents  of  the  hook  were  more  or  less  disappoint- 
ing, as  they  give  ns  but  little  insight  into  their  communal 
history.  It  does,  however,  afford  us  considerable  informa- 
tion as  to  their  daily  life  and  discipline,  the  strict  and 
ascetic  rules  under  which  they  voluntarily  submitted  them- 
selves. It  must  be  remembered  that  there  is  no  record  of 
any  set  vow  or  obligation  taken  upon  their  reception  to  full 
membership.  It  was  merely  upon  their  solemn  promise  to 
obey  and  abide  by  the  rules  of  discipline,  which  was  given 
after  living  in  the  convent  on  probation  for  a  year  and  a  day. 

When  a  maiden  consecrated  herself  at  the  close  of  her  no- 
vitiate a  benediction  (Lobspruch  or  Segenswunscli)  was  pro- 
nounced over  her  by  the  prior  who  officiated  at  the  reception. 
A  number  of  these  prayers  were  recorded  in  the  Chronicon, 
a  single  one  of  which  will  suffice  as  an  illustration : 

"  Schwester  fael,  be  blessed  and  quickened  at  the  fount 
of  consolation.  The  Lord  open  up  his  Secret  Treasures, 
and  let  you  behold  his  wonders.  Much  good  come  unto 
you  from  the  Lord,  and  may  the  opening  of  your  mouth  be 
acceptable  unto  God.  In  your  lowliness  God  will  be  ex- 
alted, and  your  fall  bring  you  to  fresh  honor.  Whosoever 
loves  you,  will  be  honored,  and  whosoever  holds  you  in 
esteem  will  be  pardoned.  Your  seed  must  quicken,  and 
for  all  time  be  recorded  in  the  holy  remembrance  of  God." 

As  an  introduction  to  the  Chronicon  the  writer  states  : 

"Although  it  is  not  our  intention  to  extoll  this  our  worthy 
Society,  here  in  Saron  called  the  '  Rose,'  we  cannot  abstain 
from  noting  something  of  their  virtues,  modesty,  sobriety 
and  frugality,  and  their  rejection  of  all  temporal  things 
seemingly  at  variance  with  their  Christian  and  churchly 
discipline." 

Then  follows  a  lengthy  dissertation  of  several  closely- 
written  pages  in  the  style  and  vein  of  the  Ephrata  Theo- 
sophical  Epistles. 

"  It  hath  pleased  the  wisdom  of  our  God,  in  this  dim, 


Inception  of  the  Sisterhood.  1 8 1 

decaying  and  extremely  dark  period  of  the  church,  to  raise 
a  light  in  the  midst  of  the  darkness,  which  although  many, 
who  did  not  have  clear  eyes,  had  their  sight  still  further 
dazzled,  even  so  that  in  the  bright  noontide  they  stumbled, 
staggered  and  fell,  whereby  many  efforts  are  made  to  con- 
found this  beautiful  glory  for  a  black  darkness. 

"  While  this  beautiful  light  of  the  world  shone  so  strong 
and  sharp  into  the  eyes,  that  their  sight  failed,  and  its  false 
sheen  fell  to  the  ground,  there  arose  beside  the  evil  report, 
such  anger  that  almost  the  whole  work  was  made  to  tremble. 
But  as  the  whole  matter  quickened  itself,  and  was  born  of 
patience,  forbearance  and  passion,  all  could  fairly  well  con- 
tent themselves  in  such  a  difficult  process,  and  sink  into  a 
sacred  quietude  until  the  storm  was  past,  etc." 

After  this  lengthy  homily  we  finally  come  to  some  matters 
of  historical  value : 

"In  the  meantime  it  happened,  at  the  sounding  of  the 
heavenly  call,  that  there  were  two  sisters,  according  to  the 
flesh,  one  named  Anna,  the  other  Maria,  who  became  unani- 
mous in  the  desire  to  leave  their  father's  house  and  volun- 
tarily enter  into  exile  in  the  hope  of  attaining  everlasting  life. 
So  they  both  took  their  bundles  and  started  upon  their  sad 
journey,  and  upon  their  way  sought  out  the  well-known  and 
by  God  honored  spiritual  leader  named  Conrad  Beissel  now 
Father  Friedsam.  He  received  them  with  great  joy,  and 
immediately  cast  about  for  means  to  build  for  them  a  small 
house,  so  earnestly  that  he  even  wrought  with  his  own  hands 
and  spared  no  pains  until  it  was  finished. 

"  Who  would  have  thought  that  in  the  exalted  wisdom 
of  God,  so  weighty  a  proof  of  his  wonders,  was  placed  in 
these  two  humble  lowly  vessels.  As  they  were  both  very 
young,  although  the  eldest  named  Anna  soon  fell  into  a 
high  passion  and  caused  the  younger  named  Maria  much 
mortification  and  constraint  (drang  t/.  swang)  as  she  was 
altogether  too  deeply  enamoured  in  God,  and  sought  to 


1 82  The  German  Sectarians  of  Pennsylvania. 

subjugate  her  whole  life  by  the  bitterest  penance,  such  as 
fasting,  vigils  and  mortifying  of  the  flesh. 

"This  the  other  one  [Anna]  for  certain  reasons  could 
not  endure,  and  became  so  embittered  that  she,  without 
any  thought  or  hesitation,  while  in  a  disturbed  state  of 
mind,  treated  the  other  to  a  sound  beating.  This  is  not 
to  be  wondered  at,  when  we  consider  how  she  in  later 
times  so  miserably  crossed  the  honored  spiritual  leader. 

"She  [Anna]  also  fell  into  the  most  dreadful  [fits  of] 
brutality,  so  that  it  would  not  have  taken  much  to  cause  a 
shedding  of  blood,  and  brought  so  much  disgrace  and  shame 
upon  the  work  of  God  that  it  is  not  to  be  described  here. 

"In  the  meantime  this  innocent  lamb  [Maria],  as  a 
younger  sister  endured  her  tyranny  with  great  patience, 
and  swerved  not  a  hair's  breadth  from  her  duty,  earnest 
fasting  or  the  mortifying  of  the  flesh,  until  her  body 
became  so  emaciated  that  her  spiritual  leader  and  father 
confessor  admonished  her  about  it,  and  with  a  loving  re- 
proach told  her  that  she  was  overdoing  the  matter,  where- 
upon she  like  unto  a  dutiful  child  gradually  yielded,  but 
with  no  other  thought  than  that,  by  holy  obedience,  she 
would  please  God  the  more. 

"Thus  it  happened  that  her  spiritual  zeal  constantly 
increased  so  that  she  went  to  her  spiritual  leader,  and  ad- 
dressed him  with  these  words  :  '  Brother  (for  thus  he  was 
then  called),  I  have  a  strong  desire  within  me  to  have  a 
nun's  habit  made  for  myself  ;'  for  then  was  the  small  herd 
of  sheep  still  scattered  here  and  there,  and  not  yet  gathered 
into  one  fold. 

"  The  spiriual  father  soon  noticed  that  there  was  more  in 
this  little  movement  than  what  appeared  upon  the  surface  ; 
so  he  without  delay  helped  to  bring  the  work  to  completion, 
although  the  contrary  minded  sister  appeared  to  consent 
and  entered  into  it,  yet  her  perverse  spirit  increased,  so 
that  to  all  appearances  the  outlook  was  that  it  would  end  in 


Demand  for  Discipline.  183 

a  complete  failure,  as  was  shown  later.  But  let  this  suffice 
about  the  two  sisters.  We  will  now  leave  the  one,  and 
confine  ourselves  to  the  other,  and  relate  how  she  after- 
wards erected  our  dearly  beloved  Society  of  Spiritual  Vir- 
gins and  gathered  them  together  as  brides  of  the  Lamb. 

"  Under  the  leadership  of  this  person,  it  was  never  a 
question  who  was  most  competent  in  the  Society  to  bear 
the  honorable  title  of  Spiritual  Mother,  for  as  soon  as  she 
entered  upon  that  office  all  was  changed.  Now  there  came 
a  demand  for  a  life  under  rule  and  discipline  (regel  u. 
Schrankcnmassig  leben).  Thus  the  above-mentioned  wooer 
spent  the  time  of  her  hard  service  among  the  sisterhood. 
Soon  the  longing  came  for  a  well  ordered  and  circum- 
scribed rule  of  table  discipline.  Then  we  sought  well  to 
discern  the  time  for  sleeping  and  waking,  and  as  every- 
thing was  viewed  with  moderate  discreetness,  it  was  sought 
to  arrange  the  matter  so  that  nature  as  a  spiritual  vessel 
and  instrument  was  not  blunted  nor  made  uncomfortable, 
but  rather  willing  and  eager  for  the  service  of  God. 

"  Thus  the  hours  for  sleep  amount  to  six  hours,  as  after 
the  evening  meal  it  happens  that  from  the  second  to  the 
fourth  hour  (7  to  9  p.m.)  the  time  is  occupied  in  school 
instruction  and  practice  (schiilbungen),  be  it  writing,  read- 
ing or  singing,  after  which  the  three  hours,  fourth  (9  p.m.) 
until  the  seventh  (12  M.),  are  devoted  to  sleep.  The  seventh 
hour  (12  to  1  a.m.)  is  devoted  to  the  midnight  mass  (jiacht 
mette),  where  the  Christian  and  divine  psalms  and  hymns 
are  sung  and  the  holy  prayer  attended  until  the  ninth  hour 
(2  a.m.)  after  which  three  hours,  namely  from  the  ninth 
until  the  twelfth  hour  (2  a.m.  to  5  a.m.)  are  devoted  to  sleep. 
Thus  the  time  is  passed  from  night  until  morning,  and  every- 
thing is  done  within  divine  bounds  and  in  regular  order. 

"  The  awakening  takes  place  at  the  twelfth  hour  (5  a.m.) 
and  is  done  in  the  greatest  order.  The  time  being  devoted 
to  holy  contemplation,  until  the  first  striking  of  the  first 


184  The  German  Sectarians  of  Pennsylvania. 

hour  (6  a.m.)  then  each  and  every  one  goes  to  their  regular 
vocation  or  employment  given  them  by  the  overseer  until 
the  fourth  hour  (9  a.m.),  which  hour  is  also  devoted  to 
spiritual  and  bodily  refreshment.  Little  can  now  inter- 
vene to  prevent  us  from  keeping  at  our  bodily  employment 
until  the  twelfth  hour  (5  p.m.),  then  we  again  devote  an 
hour  to  holy  and  divine  contemplation  until  the  first  hour 
(6  p.m.),  when  our  meal  is  prepared  with  great  care  and 
takes  place,  at  which  more  attention  is  again  given  to 
obedience  and  moderation  than  to  the  kind  of  the  viands." 

The  division  of  the  day  used  at  the  Ephrata  cloister 
varied  from  that  in  common  use,  as  it  was  based  upon  the 
law  of  the  post-exilian  Jewish  Sabbath  and  was  regulated  so 
as  to  conform  strictly  to  the  teachings  of  the  New  Testament. 
All  time  was  counted  by  the  full  hour ;  even  the  clocks  in 
the  tower  were  made  upon  this  plan,  and  had  no  minute 
hand,  as  may  still  be  seen  by  the  one  in  the  Academy 
steeple,  the  handiwork  of  Dr.  Christopher  Witt  the  German- 
town  mystic,  and  which  was  fully  described  in  our  previous 
volume.93  There  was  but  a  single  hand  to  mark  the  hour 
of  their  reckoning,  which  was  struck  upon  the  bell.  The 
day  was  divided  into  two  parts  of  twelve  hours  each,  night 
and  morning. 

The  day  began  at  what  to  us  is  six  o'clock  in  the  evening, 
the  hour  hand  pointed  to  the  figure  one,  and  the  hammer 
of  the  bell  struck  a  single  blow  upon  the  resonant  rim. 
This  marked  the  beginning  of  the  first  hour  of  the  new  day. 
The  original  dials  also  were  numbered  so  as  to  conform  to  this 
peculiar  style,  the  numeral  I  being  where  we  have  the  XII. 

Another  fact  worth  noting  is  that  this  is  the  only  record 
we  have  of  any  community  in  America  using  this  peculiar 
Scriptural  division  of  the  day. 

The  Sabbath  was  ushered  in  with  the  first  hour  of  the 
sixth  day  (Friday,  6  P.  m.)  and  closed  at  the  end  of  the 

w  Volume  I,  page  379. 


Peculiar  Division  of  the  Day. 


185 


twelfth  hour  of  the  seventh  day  (Saturday,  5:59  p.  m.),  as 
before  stated  the  peculiar  reckoning  was  adopted  so  as  to 
conform  to  the  very  letter  of  the  law  in  the  New  Testament, 
wherein  it  states  that  the  disciples  broke  bread  upon  the 
first  day.  The  sacrament,  they  argued,  was  not  adminis- 
tered by  Christ,  nor  by  the  Apostles,  upon  the  Sabbath,  but 
upon  the  first  day,  counting,  as  the  people  of  Ephrata  did, 
the  evening  and  the  morning  to  make  the  day. 

The  Sabbath  was  always  closed  with  religious  services, 
so  regulated  that  at  the  close  of  the  Sabbath,  as  the  bell  in 
the  steeple  struck  "one,"  the  celebration  of  the  Lord's  Sup- 
per commenced  with  the  washing  of  each  other's  feet,  agree- 
ably to  the  Saviour's  command  and  example,  as  stated  in 
St.  John  xiii.,  14-15. 

It  will  be  noted  that,  according  to  the  Ephrata  reckoning 
the  Sabbath  ended  at  sunset  (6  p.  M.)  of  the  seventh  day, 
thus  making  the  supper  an  imitation  of  that  instituted  by 
Christ,  and  resembling,  also,  the  meeting  of  the  Apostles 
upon  the  first  day,  to  break  bread,  which  has  produced 
much  confusion  in  some  minds  (among  the  Sectarians)  in 
regard  to  the  proper  day  to  be  observed." 

In  perusing  the  following  extracts  from  the  rules  and 
discipline  of  the  Sisterhood  it  is  well  to  bear  in  mind  that 
the  hour  and  time  given  is  according  to  the  Ephrata  reck- 
oning, as  follows  : 

1st  hour  of  night  commences  6  p.m.  of  day  at  6  a.m. 
II 

III  " 

IV  " 

V  "  "  " 

VI  "  "  " 

VII  " 

VIII  " 

IX  " 

XI  " 

XII  " 


7  P.M.       " 

'        7  A.M. 

8  P.M.        " 

8  A.M. 

9  P.M.       "       ' 

9  A.M. 

IO  P.M.        " 

'      IO  A.M. 

II   P.M.        " 

'      II  A.M. 

12  N.             "       ' 

'      12  M. 

I   A.M.        " 

'         I   P.M. 

2  A.M.       " 

2  P.M. 

3  A.M.       " 

'        3  P-M. 

4  A.M.       " 

'        4  P.M. 

5  A.M.       " 

"        5  P-M. 

99  Fahuestock  MSS. 


1 86  The  German  Sectarians  of  Pennsylvania. 

Reducing  the  daily  routine  of  the  Sisterhood,  as  origin- 
ally instituted,  to  our  present  notation,  we  have : 

6  p.m.  to  7,  chief  meal  of  the  day. 

7  to  9,  instruction  (Schulubung) . 
9  to  12  n.,  sleep. 

12  n.  to  2  am.,  religious  services. 
2  a.  m  to  5,  sleep. 

5  to  6,  awaking,  ablution  and  prayer. 

6  to  9,  labor. 

9  to  io,  refreshment  and  praj^er. 

io  a.m.  to  5  p.  m.,  labor. 

5  to  6,  spiritual  contemplation. 

Returning  again  to  our  old  manuscript,  and  glancing 
over  the  rules  of  discipline,  we  read  : 

"  On  account  of  divers  and  various  inner  and  outer  troubles 
of  the  body  and  spirit,  we  have  not  been  able  thus  far  to  ad- 
vance in  our  worship  of  God  and  public  devotions  as  would 
seem  proper.  As  in  the  sixth  hour  of  the  night  our  sleep 
is  broken  by  two  hours  of  divine  worship,  even  so  it  would 
appear  meet  that  the  time  of  labor  be  interupted  by  one  or 
two  hours,  although  we  are  used  in  all  things  to  advance 
with  quiet  and  gentle  steps,  we  are  not  yet  entirely  settled. 
God,  however,  will  grant  unto  us  our  heart's  desire,  tho1 
the  present  time  may  not  allow  us  to  make  a  complete 
plan  how  the  time  is  to  be  kept. 

"  Thus  far  the  Tabernacle  of  the  Covenant  with  its  portal 
to  the  Court,  beyond  which  is  the  Holy  and  Holy  of  Holies, 
where  God  can  be  served  without  intermission,  has  not  yet 
been  erected.  Therefor  we  will  attempt  at  least  a  prophetic 
account,  how  it  might  in  time  come  to  pass  or  should  be. 

"As  the  whole  matter  is  now  in  fairly  good  order  from 
evening  until  morning  nothing  more  will  be  said,  but  we 
will  speak  only  of  the  time  from  morn  until  night ;  and  as 
the  worthy  Society  has  thus  far  wrought  well  until  the  fourth 
hour,  we  will  not  mention  the  routine  but  make  a  beginning 


Daily  Rotitine.  187 

with  the  twelfth  hour  in  the  morning  [  5  a.m.]  and  show  how 
the  whole  day  is  to  be  kept. 

"  In  the  usual  manner  all  are  to  be  awakened  at  the 
twelfth  stroke  of  the  hour,  after  which,  all,  without  delay 
are  to  assemble  at  their  devotions,  which  are  to  continue 
for  an  hour  or  longer,  when  this  is  over,  all  are  to  go  to 
their  regular  occupation  until  the  fourth  hour  [9  a.m.]  and 
as  nought  of  interest  takes  place  then,  except  that  a  little 
nourishment  is  taken,  it  were  well  to  say  that  if  any  are  so 
far  advanced  spiritually  as  to  leave  this  hour  pass  \_i.  e. 
without  taking  nourishment]  they  may  pass  it  in  prayer. 
The  fifth  and  sixth  hours  [10  a.m.  to  12  M.]  are  to  be  de- 
voted to  labor,  but  the  seventh  [12  to  1  p.m.]  shall  be  de- 
voted with  special  diligence  to  prayer  as  a  midday  mass 
(Mittags-metlc)  of  |  hour  and  in  the  the  twelfth  hour  in  the 
evening  [5  p.m.]  before  going  to  the  table,  they  are  to 
assemble  and  hold  another  devotional  meeting  of  ^  hour 
which  will  prove  a  glorious  prepartion  to  our  meal." 

The  old  record  then  goes  on  to  state : 

"  Firstly  and  before  we  pour  over  the  whole  matter,  and 
give  our  final  testimony  and  benediction  over  the  entire 
inheritence  of  the  Lord,  we  will  first  of  all  record  the 
special  benison  and  solemn  invocation  of  each  and  every 
one,  and  make  our  beginning  with  the  above  named 
founder  and  Vorsteherin  and  then  divide  the  society  into 
seven  classes." 

Then  follows  a  lengthy  spiritual  eulogy  over  the  four 
founders  of  the  order,  viz :  Prioress  Maria,  Sub-prioress 
Eugenia  and  Overseers  Jael  and  Sincletica.  Then  follow 
the  sisters  forming  the  different  classes : 

Class  I. 

Ketura  (Elizabeth  Eckstein). 
Phoebe  (Christianna  Lassie). 
Efigenia  (Anna  Lichty). 


1 88         The  German  Sectarians  of  Pennsylvania. 

Class  II. 

Flavia  ( Weiser) ,  neice  of  Conrad  Weiser. 

Sevoram  ( Beissel),  neice  of  Conrad  Beissel. 

Joseba . 


Augusta 


■DO 


Class  III. 
Eufrosina  (Catharina  Gitter). 
Eufrasia. 

Hanna  ( Miller). 

Blandina  (Christina  Funk). 
Petronella  (Maria  Hocker). 

Class  IV. 

Rahel  ( Landert). 

Persida  ( Sckuek). 

Melonia  ( Bramin). 

Armella  ( Fahnestock). 

Catharina  ( Bohler). 

Class  V. 

Naemy  ( Eicher). 

Bassilla  (Elisabeth  Homy). 

Meaeha • 

Lucia  (Catharina  Foltz). 

Class  VI. 

Paulina  (Maria  Miller). 
Athanasia  ( )  • 

Class  VII. 
Zenobia  (Susanna  Stattler). 

Eufemia  ( Traut). 

Serah  (Salome  Guth). 

Constantia  (Valentine  Mack's  daughter). 

Sophia  ( Gorgas). 


100  Not  included  in  Roster  in  Volume  I,  p.  309. 


Rule  of  the  Habit.  189 

After  this  roster  of  classified  sisters  follows  another  invo- 
cation and  list  of  sisters  who  were  evidently  not  permanently 
enrolled  in  any  of  the  seven  classes  : 

"  Now  before  we  continue  in  this  matter  we  will  take 
our  refuge  under  the  wings  of  divine  mercy  and  supplicate 
for  grace,  assistance,  and  help  that  He  guide  us  so  as  to  act 
wisely  and  have  holy  thoughts,  thus  we  plead  unto  you  as 
one  :  '  O  thou  mother  of  all  things  :  protect  thy  servants 
from  all  deceitful  snares  of  this  world,  and  make  them 
worthy  to  be  received  into  the  choir  of  everlasting  virgin- 
ity. We  also  commend  unto  you,  our  spiritual  leader  and 
superior,  together  with  all  such  as  take  any  interest  in  us, 
so  that  we  may  gain  the  jewels  of  the  celestial  bride.  May 
it  be  granted  unto  them  to  speak  wisely  and  act  prudently, 
so  that  we,  under  their  guidance  may  be  brought  under 
your  fetters,  bonds  and  subjection,  and  thus  be  and  remain 
your  true  servants  and  pupils  in  all  time  and  eternity. 

"  Upon  this  our  unanimous  sacrifice  and  willing  subjec- 
tion to  the  rules  of  our  order  and  the  divine  wisdom,  we 
will  make  the  beginning  and  write  down  the  names  of  all 
those  obligated  and  in  truth  and  love  betrothed  virgins,  and 
will  give  them  as  they  stand  in  regular  order  :" 

Theckla  ( Klopf).  Priscam  ( Graff). 

Rebecca  ( Gehr).  Theresia  ( Startler) . 

Eunicke  ( Hanselinan).  Genovefa  ( Funck). 

Drusiana  ( Homy). 

Then  follows  the  rule  of  the  habit,  a  description  of  which 
has  been  fully  given  in  a  previous  chapter.101 

Resuming  our  story  where  it  was  broken  off  in  the 
former  volume  it  states : 

"  Further,  this  is  now  to  be  our  rule,  when  summer  time 
approaches,  that  owing  to  the  heat  we  can  no  longer  wear  our 
winter  clothing,  the  winter  habits  are  to  be  discarded  by  all 


101  Volume  I,  pp.  300,  et  seq. 


190  The  German  Sectarians  of  Pennsylvania. 


A  Spiritual  Virgin  in  the  Habit  of  the  Order,  Sketch  on  Fly-leaf  of 
MSS.  Hymnal,  Dated  1745. 

Original  in  collection  of  the  writer. 


Description  of  Clothing.  191 

at  the  same  time,  and  the  regular  and  well  ordered  summer 
habits  assumed,  which  as  before  stated  are  to  be  of  light  linen 
or  cotton  cloth,  all  to  be  supplied  with  hoods  and  veils. 

"  It  is  understood  that  none  are  to  act  as  they  please,  it 
is  also  ordered  that  as  soon  as  the  summer  season  is  over, 
that  the  winter  robes  be  assumed  by  the  whole  society  as 
the  rule  demands.  So  that  all  look  alike,  no  matter  how 
many  there  may  be. 

"  Novices  shall  abide  by  the  same  rule,  so  that  no  dis- 
sention  become  rife  in  the  Community.  Although  we  have 
not  mentioned  any  specified  time  for  said  changes,  let  this 
be  the  rule,  'that  at  the  end  of  the  second  month  [April] 
the  winter  habits  are  to  be  discarded  and  the  summer  habits 
assumed,  which  shall  be  worn  in  general  use  until  the  end 
of  the  seventh  month  [September]  when  the  winter  habits 
shall  again  unanimously  be  assumed,  so  that  in  the  outward 
appearance  of  the  clothing,  the  unanimity  of  the  spirit  be 
not  contradicted.' 

"  Now  we  will  describe  the  rule  and  use  of  our  every  day 
clothing,  and  in  what  manner  they  are  to  be  worn.  First, 
we  have  a  knit  gown  of  grey  [unbleached]  fabric,  just  as 
nature  supplies  it.  To  this  gown  belongs  a  hood  of  same 
fabric,  only  that  it  may  be  of  coarse  flaxen  cloth.  It  is 
arranged  as  follows :  it  is  to  be  deep  over  the  face,  so  that 
the  head  may  be  covered  and  enveloped,  from  this  a  veil 
[apron]  is  to  hang  from  the  front  and  back,  long  enough 
to  be  caught  by  the  waist  girdle.  In  front  under  the  chin 
there  are  to  be  two  small  lapels,  to  further  hide  the  body. 
For  daily  use  knit  socks  are  to  be  worn  in  place  of  shoes, 
they  are  to  be  made  like  shoes,  reinforced  with  a  coarse 
woolen  cloth  or  thin  leather  sole,  so  that  our  walk  may  be 
quiet  and  silent.  Our  every  day  clothing  is  to  be  the  same 
summer  and  winter."  102 


102  This  gown  evidently  took  the  place  of  under  clothing  and  is  here 
meant. 


192  The  German  Sectarians  of  Pennsylvania. 

"  Mention  was  made  of  black  dyed  clothing,  but  as  these 
gradually  faded  until  they  again  were  of  normal  color,  it  is 
henceforth  to  be  the  rule,  that  no  color  is  to  be  considered 


Hood  Worn  bv  the  Sisterhood,  showing  Cape  and  Lapels.     (One-sixth  size.) 
Original  in  the  collection  of  the  writer. 

in  our  spiritual  community  or  family  except  such  as  is  the 
result  of  nature.  Much  more  could  be  said  upon  this  sub- 
ject, which  might  appear  trivial,  but  unto  us  are  sacred 
mediums  and  motives  of  spiritual  life,  as  we  well  under- 


o 

o 

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O 


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30 

o 

z 


H 
I 
m 

© 

m 

30 


en 
m 
O 
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-n 

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03 

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I- 
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> 


Bench  and  Pillow.  193 

stand  the  meaning  of  the  spirit,  where  all  goes  and  aims 
toward  a  spiritual  and  divine  union  of  the  souls. 

"  What  shall  we  say  more  of  the  quiet  and  justly  in  God 
enamoured  souls,  how  they  arrange  their  lives  and  conduct, 
so  as  to  please  only  and  alone  their  King  of  Heaven,  whose 
kingdom  is  not  of  this  world.  Therefor  our  life  and  con- 
duct cannot  agree  or  conform  to  the  world,  whether  it  be 
in  eating  and  drinking, — sleeping  or  waking, — in  clothing 
or  other  requisite  things  pertaining  to  the  natural  life. 
Thus  we  have  taken  it  into  hand  to  deny  and  refute  such 
engagements,  and  have  schooled  ourselves  to  be  moderate 
in  our  eat  and  drink,  and  subsist  upon  little,  and  that  with 
scant  preparation,  not  according  to  the  usual  desire  of 
nature,  but  merely  reflecting  upon  the  necessity  of  human, 
frailty,  so  that  the  spirit  may  the  more  readily  accomplish 
its  divine  task.  Our  sleep  we  have  also  arranged  so  that 
we  can  without  great  difficulty  keep  the  time  of  our  mid- 
night vigil.  Thus  we  make  no  further  preparation  when 
retiring  to  rest,  than  to  lay  down  in  the  clothing  or  habits  we 
wear  during  the  day.  Our  couch  is  a  bare  bench,  the  pillow, 
a  small  block  of  wood,103  or  small  straw  pillow, — more  fre- 
quently neither, — in  this  matter  every  one  has  their  option. 

"  O  !  blessed  souls,  who  are  thus  enriched  by  the  King 
of  heaven,  that  they  be  worthy  to  go  out  with  him  before 
the  city  and  help  carry  his  ignominy  until  death.  Souls 
which  the  Lord  at  the  proper  time  will  exalt  and  set  in 
honor  in  the  house  of  our  God."  *  *   * 

"  Now  follows  our  daily  school  practice  and  labors  before 
God  that  we  can  bring  our  bodies  under  earnest  subjection, 
so  that  the  spirit  may  not  be  pained  or  hindred  in  its  daily 
routine,  therefor  we  regulate  all  our  work  so  as  to  mortify 
the  body  under  the  spirit  and  bring  it  under  bit  and  bridle, 
so  that  we  can  control  it  and  guide  it  to  the  proper  uses  of 
the  spirit. 


Specimen  in  the  collection  of  the  Historical  Society  of  Pennsylvania. 


194  The  German  Sectarians  of  Pennsylvania. 

"As  we  have  first  renounced  all  vanities  of  the  world,  our 
future  conduct  will  be  guided  according  to  the  discipline  of 
the  body.  We  will  begin  by  contracting  to  the  utmost  our 
eating  and  drink,  sleep  and  waking.  So  that  our  whole 
life  and  conduct  be  that  of  a  suffering  and  dying  pilgrim 
upon  earth,  for  which  reason  we  have  divorced  ourselves 
from  the  ways  and  customs  of  this  world,  and  daily  and 
hourly  learn  the  manner  and  laws  of  our  crucified  Jesus, 
who  instructs  us  in  all  things  and  taught  us  abnegation  of 
self,  and  to  take  up  the  cross  and  follow  him. 

"  Then  again  it  is  to  be  mentioned  what  is  requisite  to 
keep  duly  and  properly  within  bounds.  Firstly,  it  is  meet 
that  we  keep  proper  order  with  our  eating.  As  it  is  set  in- 
evitably that  there  is  to  be  but  one  meal  a  day,  it  will  be 
held  in  the  evening,  and  great  stress  is  laid  that  the  entire 
Society  assemble  at  it.  It  may  happen  during  the  day  that 
one  perhaps  takes  a  bite  of  bread,  owing  to  our  weakness, 
this  is  not  prohibited  to  such  as  feel  the  necessity  of  it. 
Let  them  partake  of  the  same  as  a  special  gift,  and  ac- 
knowledge themselves  a  debtor  unto  God,  and  pray  for  him 
to  grant  the  strength  yet  wanting. 

"  What  further  concerns  our  virginal  discipline,  before  the 
meal,  all  shall  be  served,  and  none  shall  have  the  right  to  exer- 
cise their  own  will,  but  show  due  respect.  Whatever  else  takes 
place  is  an  exception  and  not  within  the  rule  of  discipline. 

"  Concerning  our  sleeping  and  waking,  which  is  also 
within  divine  and  regular  bounds.  Six  hours  are  desig- 
nated for  spiritual  and  bodily  rest,  the  remaining  hours  of 
the  night  we  spend  in  dutiful  spiritual  and  bodily  exercises, 
for  these  six  hours  are  kept  with  great  strictness.  For  this 
purpose,  one  sister  is  ordered  to  see  to  the  awaking  of  the 
whole  society  ;  when  the  time  for  sleep  has  expired,  she  is 
to  light  the  candles  and  lamps  in  every  room  to  awaken  the 
sisters  from  their  sleep.  This  order  is  changed  weekly  from 
one  class  to  another.  *    *    *    The  six  hours  of  rest,  can  be 


Saron. 


*95 


I 

^ 

o* 

MjmJm^m\  i  i  lui^v. 

— ^r3 

WNIffHITC 

s 

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s 
38 


Outside  math  30". 

Plan  of  Lower  Floor  of  the  Ephrata  Sister  Housh. 


196         The  German  Sectarians  of  Pennsylvania. 

passed  by  each  soul  as  she  pleases.  She  can  either  sleep  or 
stay  awake,  for  they  are  given  over  to  her  welfare.  The 
remaining  time,  however,  comes  under  our  virginal  rule  of 
discipline,  which  we  have  already  said  is  to  be  passed  in 
dutiful  exercises. 

"  What  then  further  concerns  our  intercourse  with  and 
toward  one  another,  is  this :  It  is  to  be  striven  in  all  seri- 
ousness and  diligence,  that  our  life  be  modest,  quiet,  tran- 
quil and  retired,  so  that  each  becomes  an  example  for  the 
other,  and  exemplifies  the  secret  course  of  life  and  com- 
munion with  God.  All  levity  and  needless  gossip  with 
one  another,  or  light  laughter,  is  not  to  be  thought  of,  nor 
shall  it  occur  in  this  spiritual  society.  Therefor  it  is  un- 
necessary to  make  much  of  this  rule,  as  it  is  not  considered 
and  much  less  likely  to  occur. 

"It  is  further  to  be  said  of  the  mood  of  the  hearts  and 
souls  who  have  sacrificed  their  whole  life  unto  God,  and 
live  for  him  in  the  silent  contemplation  of  their  heart,  and 
walk  in  his  ways. 

"  Should  it  happen  in  our  spiritual  society  that  we  have 
to  go  out  among  mankind,  be  it  as  a  visit,  or  to  follow  the 
natural  inclination  of  our  mind,  to  call  on  friends  or  rela- 
tives. It  is  known  to  God  how  it  all  causes  pain  to  both 
heart  and  spirit.  There  is  no  greater  pain  than  this  as  it 
is  all  so  contrary  to  our  virginal  discipline  and  can  never 
aeree  with  it,  when  it  is  done  bv  reason  of  the  weakness  of 
the  spirit,  and  not  according  to  our  rule,  therefore  we  count 
it  a  disgrace  when  it  occurs,  etc.  *  *  * 

"According  to  our  virginal  discipline  no  visits  can  be 
permitted  except  such  as  are  called  for  by  an  urgent  neces- 
sity and  if  it  were  possible  to  be  relieved  entirely,  it  would 
be  to  our  pleasure,  then  we  could  live  entirely  to  the  duties 
of  our  calling.  But  so  long  as  circumstances  that  such  is 
to  be  in  our  Society,  that  for  spiritual  and  corporeal  reasons 
cannot  be  obviated,  it  is  requisite  that  we  bring  them  under 


Duties  of  the  Overseer.  197 

order  and  within  bounds,  so  that  the  desire  lead  not  our  pre- 
verse  nature  into  temptation  under  the  pretext  of  perform- 
ing spiritual  duties.  Therefor  proper  precautions  are  to  be 
taken,  etc.  *  *  * 

"  Now  it  is  ordered  that  the  sister  selected  as  the  over- 
seer of  her  class  is  to  be  the  absolute  ruler  and  guide,  gov- 
erning herself  so  that  the  souls  who  stand  before  God  and 
have  been  placed  under  her  charge  by  the  superior  of  the 
whole  society  are  equally  treated ;  that  to  none  is  given  too 
much  or  too  little  ;  and  when  anything  happens,  no  matter 
in  which  class,  if  one  or  another  has  any  desire  to  go  out 
the  sister  overseer,  as  the  supervisor,  is  to  well  interrogate 
the  souls  of  their  desire  for  the  proposed  visit  and  learn 
whether  their  desire  be  a  dutiful  one  of  the  mind  or  one  of 
our  perverted  nature,  which  generally  emanates  from  the 
uncontrolled  will,  not  yet  brought  into  subjection  under  the 
holy  will  of  God  and  our  discipline,  etc.  *  *  * 

"  Concerning  the  sisters  who  are  chosen  as  overseers,  they 
are  well  to  instruct  the  souls  and  daily  and  hourly  remind 
them  of  their  hidden  walk  in  the  faith  of  God,  and  to 
steadily  maintain  that  intercourse  until  our  labor  and 
trouble  have  reached  a  blessed  end,  and  seek  to  discourage 
all  unnecessary  goings  out  to  visit  natural  friends  or  ac- 
quaintances ;  further,  to  instruct  and  remind  them  that  the 
tongue  of  truth  hath  taught  and  said  that  whosoever  doth 
not  give  up  father,  mother,  brother  and  sister,  yea  even  his 
own  life,  cannot  be  my  scholar  nor  follower.104 

"It  is  to  be  noted  that  when  one  or  another  sister  in  a 
class  finds  that  she  wants  to  go  out,  be  it  either  by  duty  or 
permission,  she  is  to  know  that  such  is  not  to  be  according 
to  her  desire,  but  only  after  a  previous  application  to  the 
overseer  of  her  class,  who  can  investigate  whether  to  grant 
or  refuse  and  act  as  she  thinks  best  the  matter  will  stand 


10*  Cf.  Eckerlin  broadside  Eine  Geistreicher  Spiegel  or  Wandeldes  Ein 
sarnen  Lebens,  etc. 


1 98  The  German  Sectarians  of  Pemisyfoania. 

before  God,  assuming  that  the  monitors  will  so  shape  their 
lives  that  they  prove  a  bright  example  to  their  subordi- 
nates, who  shall  have  confidence  in  their  monitor,  etc.  *  *  * 

"  First  of  all,  in  every  class  of  sisters  who  live  together  a 
certain  one  shall  be  an  overseer  or  monitor,  who  shall  have 
supervision  over  all  matters,  opportunities  and  conditions 
as  they  present  themselves.  What  her  duties  are  to  be  will 
be  briefly  stated  :  Be  it  known  that  such  a  sister  is  to  strive 
in  all  earnestness  that  her  life  and  walk  be  without  fault  or 
blemish  in  the  society,  and  she  must  be  in  unity  and  full 
accord  with  the  spiritual  and  personal  poverty  and  depriva- 
tion whereby  our  laudable  community  is  blessed  by  God, 
etc.  *  *  * 

"  To  such  a  sister  all  power  may  be  given,  and  she  is  to 
use  her  best  endeavor  for  the  souls  and  take  heed  of  the 
outside  trifles,  such  as  the  carrying  of  wood,  kindling  the 
fires,  drawing  water,  lighting  the  lights.  The  time  of 
awakening  is  to  be  well  noted,  and  the  rule  for  locking 
and  securing  the  door  is  to  be  well  seen  to,  so  that  all  un- 
seeming  egress  and  incoming  may  be  stopped.  Then  the 
society  can  all  the  more  easily  walk  within  the  confined 
discipline  of  the  rule  of  the  spirit. 

"  Concerning  the  locking  of  the  door,  it  is  ordered  that 
when  the  time  comes  for  awakening,  the  appointed  over- 
seer, of  whichever  class  she  may  be,  shall  designate  a  sister 
whom  she  considers  most  trustworthy  to  unlock  the  door  as 
the  clock  strikes  twelve  in  the  morning  (five  o'clock  A.  M.) 
and  they  shall  remain  open  until  the  second  hour  (seven 
o'clock  A.  M.),  then  be  closed  until  the  seventh  hour 
(noon),  and  they  shall  remain  wholly  or  half  open  until  the 
time  for  sleep,  when  the  fourth  hour  (nine  P.  M.)  strikes, 
from  which  time  the  doors  shall  remain  securely  locked 
during  the  whole  night,  as  the  rule  of  the  night  naturally 
calls  for  locked  doors.  This  attention  and  order  is  chiefly 
vested  in  the  first  and  third  classes,  and  they  will  govern 


The  Locking  of  (he  Door. 


199 


themselves  accordingly,  as  they  are  located  nearest  the 
outer  doors.  The  remaining  classes  are  to  be  subject  to 
the  same  rule,"  etc.  *  *  * 

The   next   section  deals  with  the  duties  of   the  sisters 


3gN. 


1    1 


1  <-  //«?// 


Plan  of  the  Second  Floor  of  the  Ephrata  Sister  House. 


200         The  German  Sectarians  of  Pennsylvania. 


toward  each  other  and  admonishes  them  "  to  cultivate  greater 
confidence  and  trust  in  others  than  they  have  in  themselves, 
as  thus  all  frivolous  gossip  about  fellow  members,  whereby 
their  shortcomings  and  failings  are  criticised  and  aggra- 
vated, is  soon  lost  through  the  labor  and  discipline  to 
which  we  subject  ourselves,"  etc.  *  *  * 

Then  follows  an  admonition  to  the  ruling  sisters  and 
subordinates,  counseling  obedience 
upon  the  one  part  and  justice  upon 
the  other.     At  the  close  it  says  : 

"  If  any  sister  selected  as  an  over- 
seer cannot  win  the  hearts  by  her 
labor  and  diligence,  and  bring  about 
that  they  be  blessed  and  profit  there- 
by, but  rather  generates  a  sullen 
spirit  of  revolt  against  the  good, 
then  shall  such  sister  well 
search    and  scrutinize   her 
own  heart  and  seek  where 
the  faidt  lies,  and  humble 
herself  before  God  in  a  broken 
spirit  in  the  thought  that  she  is 
responsible  for  the  others'  short- 
comings and  inferiority,"  etc.  * 
After  several  pages  of  plati- 
tudes we  come  to  the  enforce- 
ment of  the  discipline : 

"  Therefore  in  each  of  the 
classes  there  shall  be  a  cer- 
tain sister,  who  stands  in  the 
name  of  the  whole  society, 
to  have  the  oversight  in  a 
peculiar,  circumspect  and 
conscientious  way,  in  accordance  with  the  above  rules  of 
discipline,  in  no  less  a  manner  than  falls  in  the  course  of 


Beissel  and  Two  Sisters  with  Candi 
date  for  Baptism. 
From  an  old  Kloster  sketch. 


Discipline  of  the  Kloster.  201 

duty.  In  punishing  and  oversight  such  a  sister  shall  be 
earnest  and  quick,  as  if  walking  before  God. 

"  If,  then,  a  sister  does  not  comport  herself  in  accordance 
with  the  Christian  rules,  and  refuses  to  accept  her  punish- 
ment, she  shall  be  reported  to  the  overseer  or  to  the  mother 
superior,  who  will  then  rule  according  to  the  counsel  and 
will  of  the  higher  mother  of  celestial  wisdom.  Here  the 
mother  heart  will  argue  in  patience  and  love  for  a  better- 
ment. If,  however,  after  such  admonition  the  evil  is  not 
abated  it  is  a  proof  that  such  soul  is  perverse  and  incorrigi- 
ble ;  so  her  name  is  to  be  stricken  off,  for  a  time,  from  the 
upper  register,  and  be  posted  in  shame  and  disgrace. 

"  Sisters  breaking  the  covenant,  or  faithless,  shall  have 
their  names  expunged  from  the  register,  as  they  have  de- 
ceived God  and  their  neighbors. 

"  After  a  sister  has  been  thus  expelled  she  can  only  re- 
enter the  spiritual  sisterhood  after  undergoing  a  penance  of 
three  months  and  living  a  year  on  probation,  at  the  expira- 
tion of  which  the  penitent  soul  may  again  be  received  after 
giving  proof  of  her  professed  faith  and  love  to  the  society ; 
after  which  all  that  is  past  shall  be  forgotten  forever,  and 
her  expunged  name  shall  again  be  written  among  those  of 
the  espoused  virgins." 

Now  follows  the  rule  of  the  novices  and  what  they  have 
to  do  ere  they  can  be  received  into  the  spiritual  order  of 
virgins  enamored  in  Jesus. 

First,  they  are  to  devote  a  year  and  a  day  to  probation. 
If,  at  the  end  of  that  time,  she  has  not  been  able  to  fully 
commit  herself  to  take  the  vows  of  betrothal,  to  live  in 
communion  with  the  spiritual  society,  then  she  is  to  be  dis- 
missed forthwith,  without  additional  time  for  probation,  as 
such  can  then  be  done  without  detriment  either  to  her  or 
the  sisterhood. 

Upon  the  contrary,  if  the  souls  are  content,  out  of  love  for 
an  everlasting  life,  to  enter  with  the  enamored  virgins  and 


202         The  German  Sectarians  of  Pennsylvania. 

brides  of  the  Lamb  upon  the  preparation  of  the  divine 
wedding,  and  will,  in  the  future,  have  no  care  but  that  of 
their  pure  virginity  and  bridal  jewels,  then  they  may  cast 
their  lot  with  the  enamored  virgins  in  Saron. 

It  is  to  be  noted  that  then  their  names  are  to  be  erased 
from  this  register  of  novices  and  entered  upon  the  roll  of 
the  spiritual  virgins,  etc. 

No  soul  under  the  age  of  eighteen  and  one-half  years  can 
be  received.  For  such  as  are  past  eighteen  there  is  no 
law,  etc. 

It  is  not  to  be  understood  that  no  young  persons  are  to 
enter  the  community.  It  is  chiefly  the  obligation,  or  the 
final  Yes  (Ja),  that  is  not  to  be  taken  from  any  before  the 
full  time. 

Herewith  ends  the  rule  of  discipline.  This  is  followed 
by  several  pages  of  platitudes  and  invocations,  interspersed 
with  spiritual  eulogies  of  various  sisters,  whose  import  did 
not  seem  to  warrant  their  translation.  At  the  close  of  these 
eulogies  there  follows  the  testimony  of  Father  Friedsam  to 
the  sisterhood.  This  is  a  long,  wordy  essay,  after  the  style 
of  his  Theosophical  Epistles.  This  is  followed  by  an  Echo 
and  counter  Echo. 

Toward  the  back  of  the  old  manuscript,  we  find  the 
register  of  such  sisters  who  passed  from  time  into  eternity. 
After  the  entry  of  the  sister's  death  and  age,  there  is  re- 
corded the  particular  benison  evoked  at  the  time  of  her 
dissolution. 

The  custom  of  the  Kloster  was  that  when  a  sister  died  a 
special  invocation  was  written  in  frachtr-schrift  and  hung 
on  the  wall  of  her  Kammer  over  her  head,  after  the  funeral 
the  Kammer  was  closed  for  some  length  of  time,  the  tablet 
remaining  upon  the  wall  in  remembrance  of  the  late  occu- 
pant of  the  narrow  cell. 

A  single  specimen  will  suffice  as  an  illustration : 


Employment  of  the  Sisterhood.  203 

XXIV.     Our  well  beloved  Sister  Fbben  [Phoebe,  Christianna 
Lassie]  fell   asleep  in  the  Lord,   March  4th,    A.D. 
1784,  aged  66  years  and  6  months. 
Phoebe  must  grow  green  and  blossom  without  growing  old, 

her  fruits  and  foliage  wither  not,  her  roots  do  not  decay,  and 

her  inheritance  is  among  the  saints. 

It  is  not  to  be  understood  from  the  above  ascetic  rules 
and  discipline  that  these  devout  women  led  a  life  of  ease 
and  idleness,  broken  only  at  stated  intervals  by  prayers  and 
devotional  exercises,  on  the  contrary,  from  the  very  begin- 
ning the  sisterhood  became  a  hive  of  domestic  industry. 
Strict  attention  was  paid  to  the  educational  feature  of  the 
Community  as  well  as  to  the  industrial  branches. 

A  reference  to  the  floor  plans  of  Saron  will  show  nine 
large  community  rooms,  into  which  opened  the  doors  of 
the  sisters'  Kammers.  These  general  chambers  were  used 
for  various  purposes,  such  as  writing,  caligraphy,  copying 
music,  engrossing,  needlework,  spinning,  quilting,  etc. ; 
while  the  adjacent  outbuildings  were  utilized  for  making 
sulphur  match-sticks,  household  remedies,  the  drying  and 
conserving  of  fruits,  baking,  etc. 

The  lower  floor  was  occupied  by  the  first  and  third  classes 
who  had  the  oversight  of  the  door.  One  of  the  three  large 
rooms  upon  this  floor  was  used  as  the  refectory.  The  Pri- 
oress Maria  is  said  to  have  occupied  the  large  Kammer  in 
the  southwest  corner.  Many  specimens  of  the  beautiful 
penwork  of  the  sisterhood  are  shown  upon  the  pages  of 
this  and  the  previous  volume  ;  illustrations  have  also  been 
given  of  their  proficiency  in  ornamental  penmanship 
(fractur-schrifi)  and  some  of  their  engrossed  bookwork, 
specimens  of  which  are  treasured  in  the  collections  of  the 
Historical  Society  of  Pennsylvania,  Judge  Pennypacker 
and  of  the  writer.  Sisters  Anastasia  and  Effigenia  are 
credited  with  being  in  charge  of  the  writing-room,  while 
the  former  was  also  one  of  the  most  active  in  the  sinoiuo- 
classes.     Petronella,  daughter  of  Brother  Obed  and  Sister 


204         The  German  Sectarians  of  Pennsylvania. 

Albina,  was  instructress  in  fine  needlework.  Her  quaint 
specimen  sample  may  be  seen  in  the  collection  of  the  His- 
torical Society  where  it  was  deposited  some  years  ago  by 
the  writer.  Another  fine  specimen,  a  finished  linen  towel, 
embroidered  in  turkey  red,  formerly  in  the  writer's  posession 


THE    GERMAN     SECTARIANS    OF     PENNSYLVANIA. 


L 


,  '  ■  c~ 


. 


?>? 


■•'  '\       YD  J3  Tv  V  O  "V )~  "'i  "  ,;  • '  **!  ">"  -v 


HID 


I 


*■** 


tht^ 


<n 


^^  v.. 


A    "SAMPLER"    BY    SISTER    PETRONELLA    (1768). 

SHOWING    THE    CYPHER    ALPHABET    OF    THE    COMMUNITY    IN    UPPER    RIGHT-HAND    CORNER. 
ORIGINAL   IN    HISTORICAL   SOCIETY   OF   PENNSYLVANIA. 


Q 


The  Last  Industry.  205 

is  now  in  the  Archxlogical  Museum  of  the  University  of 
Pennsylvania.  Fine  embroidery  was  also  taught  and  prac- 
ticed by  the  sisterhood.  A  specimen  embroidery  design  is 
here  reproduced  from  the  original. 

It  was  the  quilting  industry,  however,  which  lingered 
longest  among  the  inmates  of  the  Kloster,  long  after  the 
institution  had  commenced  to  fall  into  decay,  and  the 
sisters  become  old  and  infirm  so  that  their  hands  could  no 
longer  guide  the  quill,  nor  their  voices  hold  a  note  or  run 
the  scale,  and  even  treading  the  spinning  wheel  or  turning 
the  reel  was  out  of  question,  their  long  bony  fingers  could 
still  hold  the  needle  and  guide  it  through  the  intricacies  of 
the  peculiar  Ephrata  designs,  while  others  who  were  even 
debarred  from  this  labor  by  the  infirmities  of  age,  laid  the 
paste-board  paterns  on  the  fabric,  while  others  marked  them 
out  with  chalk  ready  for  the  sewers.  This  became  the  last 
industry  practiced  in  a  systematic  way  in  the  old  Kloster. 
The  inmates  were  wont  daily  to  gather  around  the  quilting 
frame,  and  so  well  was  their  work  done  that  the  demand 
for  their  polster  or  ausndh  of  bedquilt  and  petticoat  ex- 
tended far  and  near.  The  original  card-board  patterns  of 
of  the  Ausndh  stub  are  now  in  the  writer's  collection,  out- 
lines of  a  few  are  reproduced  on  the  next  page. 

In  addition  to  these  varied  female  industries,  these  devout 
women  cultivated  their  own  gardens,  raised  the  vegetables 
for  their  own  and  the  Brotherhood's  use,  usually  baked 
bread  for  both  Orders,  and  attended  to  all  the  minor  details 
of  their  domestic  economy,  often  even  having  to  split  their 
own  wood.  Then  they  had  charge  of  the  preparations  for 
the  love  feasts  and  the  care  of  the  Saal.  Their  services 
were  also  in  demand  for  acts  of  charity,  such  as  nursing 
the  sick,  comforting  the  afflicted  and  attending  to  various 
other  missions  of  mercy.  Such  was  the  life  of  this  band 
of  religiously  inclined  noble  and  devoted  women  who  lived 
in  the  Ephrata  Sister  House,  and  were  known  as  the  Order 
of  Spiritual  Virgins  or  the  Roses  of  Saron. 


2o6  The  German  Sectarians  of  Pennsylvania. 


CHAPTER   IX. 

THE    ECKERLINS. 


(F 


EXT  to  Conrad  Beissel  no 
characters  were  more 
prominent  in  the  early 
days  of  the  Ephrata  Commu- 
nity than  the  Eckerlin  (Ecker- 
ling)  brothers,  four  in  number, 
Samuel,  Emanuel  (died  in  Jan- 
uary 15,  1781),  Israel  (born 
1705)  and  Gabriel.  It  was  due 
to  these  men  that  the  settle- 
ment developed  into  a  semi- 
monastic  institution,  and  be- 
came for  a  time  the  most  extensive  industrial  and  com- 
mercial establishment  within  the  Province ;  and  had  their 
plans  but  matured,  and  had  they  proved  equal  to  the  re- 
quirements of  their  gigantic  schemes,  they  would  without 
doubt  have  developed  into  the  most  extensive  enterprise 
in  the  New  World. 

Combining  true  piety,  accentuated  as  it  was  by  a  love  for 
mysticism,  with  a  remarkable  acumen  for  commercial  enter- 
prise, and  being  endowed  with  rare  executive  ability,  the 
brothers  found  a  fertile  field  for  their  schemes  among  the 
religiously-unsettled  Germans  in  Lancaster  county. 

Many  tales  have  been  told  of  these  four  sturdy  pioneers, 

207 


208         The  German  Sectarians  of  Pennsylvania. 

as  to  their  parentage,  religion  and  career,  and  it  now  ap- 
pears that  they  were  all  far  from  the  truth.  For  authentic 
information  we  have  thus  far  been  confined  to  the  meagre 
notice  in  the  Chronicon  Ephratense,  which  to  the  historian, 
to  say  the  least,  is  unsatisfactory. 

Now,  however,  after  a  long  and  persistent  search,  here 
and  in  Europe,  there  has  been  brought  to  light  a  little- 

T>(  %  ©wwigetifcfctti  £jrd?fn  i  ffont>entff 

in  (Sttajjburg 


[ifforffBtaWcrfgjt/ 

S3on  bit  jungft  bajelb* 

ItoO 

5S3a$mtt  fcerfcfoai  t>org«<janqftt/  u»t>  rnt  flc  ju 
ftywfrmcnangcfangtn/ipunocrltd!)  mit  fampt 

tforcn  inmeKn mtCtcftt/  unB fit (16 bf ct tvcr&cn : 

SBfat  SSeplegungfcerer  fctcrju  n&t^iden  Sictcn  /  urU> 

■Sriclfitc&rn  2>ocumratm. 

2*uf?  edxifctjcn&cr  3?otl)/  gu  Sfcttuna  t>cr  lct£»tnbca 

2Barljru/  wrt  Unfc&ulf  fcttj  gtmelcrra  £Mnxwst>flfflt>*/ 

~     t>trau§  fligtbrn 
SMCtt  etc  nmiUI^e  WftfrunBcn/  b&c$jtomh|[!gt<8cTlcinrt>- 
Cui)8tn/  unD  fcg6t>aff£i3t  tiigm  timi  !picti|lifc&«r. 
"5$ma$>{ib<li«. 


©rragburg/ 


3n  9rclcsim9  2>.t*m<6  £»f</  >7s& 

Book  Containing  Account  of  Michael  Eckerlin. 

known  book,  which  sheds  some  further  light  upon  the  in- 
teresting history  of  these  prominent  actors  in  our  religious 
drama,  enacted  in  the  romantic  valley  of  the  Cocalico,  and 
it  offers  us  a  clew  as  to  the  parentage  in  question  and  the 
causes  which  brought  the  family  to  these  shores. 


i 


Michael  Eckerlin.  209 

From  this  old  book  we  learn  that  they  were,  by  birth, 

Alsatians,  sons  of  Michael  and Eckerlin,  and  born, 

baptized  and  brought  up  in  the  Lutheran  faith. 

The  father,  Michael  Eckerlin,  a  reputable  burgher,  was 
a  master  tailor  by  trade,  who  followed  capmaking  as  a 
specialty  {Kappenschneider \  Kappenmacher,  in  the  record). 
His  establishment,  which  must  have  been  one  of  some  im- 
portance, was  in  the  Fladergasse,  in  the  city  of  Strasburg. 
He  was  a  man  of  good  repute  in  both  church  and  com- 
munity, and  served  some  time  as  Raihsherr  or  Councillor. 
Toward  the  close  of  the  seventeenth  century  a  Collegium 
Pietalis  and  Philadelphian  Society  was  formed  in  Strasburg. 
The  leading  spirit  of  the  former  was  one  Johann  Heinrich 
Krafft,  a  shoemaker  by  trade,  but  who  now 
posed  as  a  schoolmaster  and  expounder  of 
mysticism.  Michael  Eckerlin  was  induced 
to  attend  some  of  these  collegia,  and,  becom- 
ing interested,  neglected  his  church  services 
for  the  new  doctrine,  and  henceforth  became 
a  prominent  member  in  both  the  Collegium 

Arms  of  f  <-> 

strasburg.         Pietatis  and  the  Philadelphian  Society. 

It  was  not  long  after  this  time  when  the  authorities  no- 
tified Krafft  to  cease  his  ministration  or  he  would  be  ex- 
pelled from  the  city.  The  latter  at  once  promised  to  con- 
form to  the  edict  and  closed  his  house. 

In  the  meantime  Krafft  induced  Eckerlin,  who  was  then 
a  widower,  to  take  his  (KrafTt's)  maidservant  to  wife,  which 
he  did,  after  some  hesitation.  The  new  wife  was  of  the 
Reformed  faith,  and  was  strongly  impregnated  with  the 
fanaticism  of  her  late  master.  The  meetings,  after  being 
suppressed  in  Krafft's  house,  were  now  stealthily  resumed 
in  the  Eckerlin  house  in  the  Fladergasse,  and  the  master 
capmaker,  under  the  tutelage  of  his  wife,  became  so  enrapt 
with  the  hetrodox  speculations  that  he  even  presided  at  the 
gatherings,  in  the  absence  of  Krafft,  and  always  offered  up 


2io  The  German  Sectarians  of  Pennsylvania. 


the  opening  prayer.  When  this  became  known  to  the  au- 
thorities an  official  visitation  was  made  to  the  house  in  the 
Fladergasse  by  Pfarrer  Iller,  who  surprised  the  collegium 
in  full  swing.     Michael  Eckerlin  protested  against  the  in- 

tpum  XC  $. 

iDa  l4ffcff  0«  fct^m  f^rert  awe  efttett 
©troro/  mib  fittb  wit  tin  Scblaff; 
-gleicb*  trie  ctir  (Sras/  fcae  fcocfr  ba\t> 
iwfcF  tvixb. 


%»gt* 


<Pfhrm  XC.  12. 

icbre  line  fcefcencFcif/  fo£  wir  fferbcrt 
mitfitn :  airffcaj?  wix  ttvg  wcrfcci*' 

An  Ephrata  Todtentanz  (Chorea  MachaBvEORUM).     Emblematical  Symbol 
Showing  the  Power  of  Death  over  Man. 

trusion  and  the  charges  made,  claiming  that  the  persons 
present  were  merely  personal  friends  who  called  to  pay  a 
social  visit. 

These  excuses  and  explanations,  however,  failed  to  satisfy 


At  Schwarzenau.  211 

the  authorities,  and  both  Krafft  and  Eckerlin  were  arrested 
and  brought  before  the  civil  authorities,  by  whom  they  were 
tried  and  convicted,  March  1,  1701.  Krafft  was  sentenced 
to  leave  town  within  three  days  and  go  beyond  the  Rhine 
or  be  imprisoned.  Michael  Eckerlin  was  deprived  of  his 
office  as  Rathsherr  and  was  ordered  to  abstain  in  the  future 
from  any  such  Conventicula,  and  neither  to  keep,  hold  nor 
countenance  them,  under  the  pain  of  similar  expulsion  from 
the  city  of  Strasburg. 

How  Michael  Eckerlin  obeyed  the  mandate  does  not  ap- 
pear from  the  records  at  the  disposal  of  the  writer.  Certain 
it  is,  however,  that  a  few  years  later  (it  must  have  been  after 
1708)  Michael  Eckerlin,  his  wife  and  four  sons  left  Stras- 
burg and  journeyed  to  Schwarzenau.  Here  the  family  ap- 
pear to  have  settled  and  affiliated  with  the  congregation  of 
Taiifer,  led  by  Alexander  Mack.  Israel  Eckerlin,  one  of 
the  sons,  has  left  some  little  information  of  his  family 
history.  This  was  incorporated  in  the  manuscript  Chroni- 
con  or  Diary,  an  abstract  of  which  was  printed  in  the  Chroni- 
con  Ephratense.  From  this  we  learn  that  Michael  Eckerlin, 
while  at  Schwarzenau,  stood  in  good  repute  on  account  of  his 
piety.  After  his  death  his  widow,  with  her  four  sons  and 
Samuel's  wife,  emigrated  to  Pennsylvania,  where  they  ar- 
rived some  time  during  1725. 

The  passage  was  evidently  a  rough  one,  and  Israel  proved 
a  poor  sailor  and  succumbed  to  a  bad  attack  of  seasickness, 
during  which  he  made  a  vow  that  if  the  Lord  would  help 
him  he  would  become  converted  and  begin  a  different  life 
after  he  got  on  land.  As  soon  as  he  landed,  however,  he 
states  that  "vanity  again  took  hold  of  him." 

The  widow  Eckerlin,  who  was  a  person  of  some  means, 
immediately  upon  her  arrival  sought  the  Hermits  on  the 
Ridge,  and  upon  their  advice  bought  a  plantation  near 
Germantown,  and  forthwith  took  possession.  This  was  in 
the  fall  of  1725.     The  farm  evidently  was  much  run  down, 


212  The  German  Sectarians  of  Pennsylvania. 

and  matters  went  from  bad  to  worse,  and  she  was  forced  to 
sell  it  again  before  the  year  was  out,  whereupon  she  pur- 
chased Johannes  Hildebrand's  farm.  This  farm  was  also  in 
bad  order,  the  cellar  walls  of  the  house  being  unsafe.  To 
make  the  necessary  repairs  a  stonemason,  named  Heinrich 
Miller,  was  called  in,  and  before  he  had  finished  Israel  was 
indentured  to  him  for  a  period  of  two  years,  without  any 
written  indenture.  His  master  was  a  God-fearing  man  and 
had  experienced  an  awakening  in  this  country. 

Gabriel,  the  youngest  son,  was  indentured  to  Johannes 
Gumre,  whose  acquaintance  we  have  made  in  the  earlier 
chapters  of  our  story.  Gabriel  was  less  fortunate  than  his 
brother,  as  Gumre  proved  a  stern,  exacting  master,  and  the 
apprentice's  lot  was  anything  but  a  sinecure. 

During  the  sojourn  of  the  Eckerlin  family  upon  their 
farm  Michael  Wohlfarth  was  a  frequent  visitor  at  their 
hospitable  home.  Israel  states  that  upon  such  occasions 
his  mother  and  Wohlfarth  were  apt  to  prolong  their 
talks  far  into  the  night,  the  theme  being  the  state  of  true 
Christianity.  So  edifying  were  their  discourses  that  their 
souls  were  inflamed  with  the  spirit  of  the  Couestoga  con- 
gregation. 

Shortly  after  one  of  these  visits  Israel  and  his  master 
came  to  Conrad  Matthai's  to  do  some  work,  and  he  advised 
both,  if  they  wanted  to  better  their  spiritual  condition,  to 
leave  Germantown  and  go  to  Conestoga,  where  the  people 
lived  in  great  simplicity,  almost  equal  to  the  Swiss  who 
were  there.  This  so  pleased  master  and  man  that  they 
journeyed  to  the  Conestoga  valley  in  August,  1727,  and 
there  wrought  at  their  trade.  For  a  time  they  adhered  to 
the  Mennonites,  whose  simplicity  of  dress  pleased  them 
more  than  their  mode  of  worship. 

Shortly  after  their  settlement  in  the  Conestoga  valley 
the  two  men  attended  one  of  Beissel's  meetings,  and  were 
surprised  to  find  present  an  old  Schwarzenau  Dunker,  Abra- 


Franklin's  German  Newspaper.  213 

ham  Duboy,  who,  after  the  meeting,  asked  Beissel  and 
Wohlfarth  to  adopt  young  Eckerlin,  so  that  he  should 
not  be  neglected.  Thus  Israel  writes :  "  In  this  manner 
I  came  to  the  Congregation." 

During  the  next  year  (1728)  both  he  and  his  master, 
while  doing  some  work  for  Christopher  Sauer,  at  his  farm 
on  the  Mill  creek,  were  induced  again  to  attend  Beissel's 
meetings,  which  ended  by  the  three  men,  Henrich  Miller, 
Israel  Eckerlin  and  Jacob  Gass,  being  admitted  into  the 
new  congregation  by  holy  baptism  on  Whitsunside  (June 
9)  1728. 

There  appears  to  be  no  record  when  the  three  remaining 
brothers  were  baptized  by  Beissel.  In  the  year  after  his 
immersion  (1729)  and  after  his  apprenticeship  was  served 
we  find  Israel  living  together  with  Jacob  Gass  in  Jan 
Meyle's  cabin,  on  Mill  creek,  and  in  the  same  year  he 
is  sent  out  by  Beissel  to  Oley  as  a  revivalist  and  to  assist 
Andreas  Frey  in  forming  a  Dunker  congregation.  It  was 
about  this  time  that  the  widow  Eckerlin  and  her  youngest 
son  Gabriel  came  to  the  Conestoga  valley,  and  were  shortly 
afterward  joined  by  Samuel  and  his  wife  Catharina.  The 
mother  died  soon  after  her  arrival.  Samuel  became  an 
active  Sabbatarian  and  was  one  of  the  number  arrested  in 
1 731.  In  the  next  year  we  find  him  in  Philadelphia,  super- 
vising the  printing,  by  Franklin,  of  the  German  hymn 
book  of  1732,  which  was  quickly  followed  by  Franklin's 
effort  to  establish  a  German  newspaper  in  the  Province,  the 
first  number  of  which  appeared  June  11,  1732,  and  was 
the  first  German  newspaper  printed  in  the  Western  World. 
So  far  as  known  but  three  numbers  were  issued,  the  edition 
printed  numbered  but  fifty  copies,  and  even  these  were  not 
disposed  of.  Within  the  past  few  months  a  specimen  of 
this  unique  publication  was  found  among  some  old  papers, 
a  fac-simile  is  here  presented.  Tradition  tells  us  that  both 
Beissel  and    Samuel    Eckerlin  were  factors   in   inducing 


214         The  German  Sectarians  of  Pennsylvania. 

Franklin  to  embark  in  this  venture.105  Certain  it  is,  that 
in  type,  style  and  make-up  the  Zeitung  corresponds  with 
that  of  the  hymn-book. 

During  this  time  the  other  brother,  Emanuel,  had  retired 
to  the  wilds  of  the  forest  and  there  lived  the  life  of  a  hermit. 

How  the  brothers  came  to  the  settlement  on  the  Cocalico 
(1733-4)  has  already  been  fully  told;  also  their  course  in 
organizing  the  devotees  into  a  semi-monastic  community. 
All  four  became  active  revivalists  and  exhorters,  and  at 
the  same  time  combined  a  remarkable  executive  ability 
with  commercial  shrewdness. 

How  they  were  arrested  and  imprisoned,  in  1736,  and 
suffered  for  conscience  sake,  has  been  fully  narrated ;  also 
their  career  as  revivalists  in  the  various  places  whence  they 
went  to  spread  the  peculiar  doctrine  of  the  Kloster. 

The  four  brothers,  one  of  whom  (Israel),  after  the  death 
of  Agonius,  became  the  first  regular  prior  of  the  community 
and  the  second  in  authority,  were  the  real  factors  of  progress 
in  the  institution.  The  development  of  the  commercial  and 
industrial  feature  was  due  solely  to  their  efforts  and  activity. 
In  this  particular  they  were  diametrically  opposite  to  Beissel, 
who  represented  the  theosophical  development  of  the  settle- 
ment. These  differences  led  to  serious  troubles  in  the  com- 
munity and  ended  with  the  expulsion  of  the  four  brothers. 
The  story  has  been  told  of  how  they  wrought  up  the  set- 
tlement until  it  was  the  greatest  industrial  estate  in  the 
Province,  having  its  five  mills,  many  industries,  and  its 
own  printing  presses. 

The  dethronement  and  expulsion  of  the  Eckerlin  brothers 
was  evidently  a  premeditated  affair,  the  plans  for  which  were 
carefully  and  artfully  laid  by  Beissel.  According  to  the 
original  diary  a  commencement  was  made  early  in  the  year 
1745  by  gradually  withdrawing  the  brothers  who  assisted 
Prior  Onesimus  in  his  services  in  Peniel,  and  the  end  was 


Cf.  Volume  I,  pp.  316-17. 


*&  (  No.  II.  )  >- 


Z 


Philadelphifche 

I  T 


SONNABEND,    den  24  Jun.   1732. 


WJEwohl  ich  geglaubec  hatte,  daft 
fich  unrer  denen  teurichen  Ein- 
wohncrn  diefes  Landes  mehr  Lieb- 
haber  foireo  gefuoden  haben ,  die 
dieles  zumahl  vor  junge  Pcrfbhnen 
fo  nuttliche  werck,  die  ausgabe  der  Zeitungen 
nehmlieh,  befftrdern,  und  dazu  mit  anftehen 
wfirden  ;  fo  erftrecket  fich  doch  die  snzahl  de- 
fer die  fich  dazu  unterfchriebcn  haben  vor  jet7,o 
nicht  uber  50  Nlchts  deflo  wcniger  habe  auf 
■meiner  feiten  nichr  ermangeln  wolien  damir  ei- 
nen  anfang  zu  machen,  der  hoffnung  iebende, 
dais  fich  noch  mehrere  einfihderi  werden  felbi- 
ge* zu  befo'rdern  ,  fonften  ich  mich  genothiget 
iehen  wurde  ,  bald  wieder  darr.it  auf  zu  horen. 
Ich  hatte  jvrax  in  meiner  erften  Zeitung  ver- 
iprochen  dicfelbe  alie  S  tage  zu  publtctrenydoch 
die  meiilen  ftfmmen  haben  er.ya'hlet  diefelbe  lie- 
ber  vor  5.  Schillingc  das  gantze  Jahr  alie.  14 
tage  einmahl  zu  haben ;  weilen  alsdann  fugli- 
cher  zwey  und zwey  eine  zeiuing  haken^  und 
jede  perfon  gemachlteher  die  helftte  bezahlen 
k8nte  ;  Welches  ioh  mir  dann  auch  gefailen  laf- 
fe.  .und  felbige  von  nun  an  alie  14.  tage  einmal 
heraus  geben  will.  Die  Anfprache  des  Koniges 
von  England,  welche  ich  in  meinem  vorigen  vcr- 
fprochen,  weil  fie  allzujang,  und  ich  einen  an- 
dern  vorrath  von  Neuigkeiten  bekommen,  habe 
lieber  v,  ollen  auslalTen,  wie  ich  auch  vim  der  ur- 
fachen  willen  meine  erklahrungm,  die  wohl  ,u- 
ber  einige  fachen  norhig  gewefen  wkren,  liebe* 
auf  eine  andere  gelegenhdt  verfpahre,  und  jiur 
die  brieffe  von  wort.zu  wort  jetxoroittheile. 
Confitmmopei  Decemb.  i  5." 

Hler  iftein  Courier  angekommcn'",  mit  der 
Copey.eines  Friedens-Tra£tats,   welchen 
tkr  K.6nig  von  Peifiea  dem  Baffa  in  Babilonien 


zugefandt  ;  nachdem  felbige  von  dcm  Grafs-  Vi- 
zier denen  andern  Miniftcrn  in  dem  Seraglio  ifi 
communiciret  worden,  hat' man  fie  in  eincm  ge- 
neral Divan,  welcher  am  12.  diefes  mouaths  zu 
dem  ende  expres-ift  gehalren  worden,  gelelen9 
und  nur  wenige  veranderungen  darin.gemacht, 
Man  fagr  dais  vermogc  diefes  Tractats  ucr  grof 
fe  Sultan  verpffichtet  fey,  alie  die  von  Peifien 
eroberte  Provintiiieu  wiederum  7.u  geben,  ausge- 
nommen  Georgia  und  die  alte  Provinu  von  Ba- 
biionien :  Dageftan  folic  dcm  Printxen  wieder 
eingeraumer  werden,  der  deflcnSouveraine*: 
Herr  eigentlich  ift,  und  welcher  alhief  fchon  an- 
derthatb  Jahr  um  diefe  reftitution  angehaltenr 
Daft  die  zwey  durch  aielen  Frieden  vercinigtc 
Machten  ihre  kraffte  z,ufemmen  fpanncn  follcn, 
die  Molcoyvitcr  zu  zwingenalles  was  fie  von  Per- 
i»en  genommen  haben  ,  auch  wieder  zu  geben  ; 
doch  daft  fie  disfals  zu  keiner  tha&lichkeit  kom- 
men  fbllen  ,  .oils  fie  vcrheio  alie  mirtel  der  un- 
terhandiung  veriiichet  habeu  ;  im.  fall  die  Cza- 
rin  aber  folches  weigern  folte^  fie  ihre  waffen 
nicht  niederlegen  wotien,  bift  alie  die  Lander 
wiedefr  erobert  feyn.  Was  cine  jede  von  diefen 
zweyen  Machten  w2hrendcn  dielem  Kriegc  er- 
oberowerde,-  folle  derfelben  verbleibeu. 

Weiters  wird  verficherr,  daft  der  Groft  VizieT 
gewifien  fremden  Miniftern  ein  Memorial  hat 
lalTeneinhandigen,worinnen  ertrachtet  die  noth- 
wendig!<ek  iu  behauptenj  daft  man  fich  der  all- 
zu  groiTen  Anwachfung  der  Mofcowitifchcn 
macht  entgegen  ferze  ;  und  von  wasgrotTcmge- 
wicht  e^vor  das  Ottomannifche  Reich  ley,  die- 
felben  von  der  Cafpifchen  See  zu  yertreibeo. 
Es  werden  verfchiedene  Kriegs-Schiffe  vom  ci- 
ften  und  zweyten  rang  gebauet,  und  groffe  Ma- 
gazinen  wn  gefcMitz  und  nmnd  provifion  auf- 

gerich" 


Fac-simile  of  the  First  German  Newspaper  Published  in  the  Western  World. 


^erichtet  :  Auch  hat  feme  Hoheit  an  die  Baf« 
las  der  Sec  Provintticn  ordre  gefandt,  ihm  eine 
gewifle  anzahi  Matrofen  und  Tranfport-Scbirre 
zu  furnircn.  Der  grotfe  Suitan  hat  fich  nun  5. 
monath  lane  in  feincm  Serrailichr  verborgenge- 
haltcn,  una  lift  fich  fehr  (ciren  von  feincm  voi- 
cke  uod  Trouppen  fehen,  welches  einige  gele- 
genheit  zumurmuriren  untcr  ihuen  giebt. 
FlurencQ  Februar.  2. 
Wir  vemehmen  von  Corfica,  dafs  dieRebel- 
len,  nach  dem  vortheil  weichen  he  zu  Caimiano 

g:wonnen  hat  ten, den  Flecken  Bigugiiavnahe  bey 
aftia,  mic  folchem  murh  angegrifTcn  haben,dais 
fie  denen  Soldaren,  Co  durchdie  maurcn  auf  fie 
gefeuerr,  die  Fiinten  aus  den  hariden  genom- 
Tnen.  In  dem  crften  anfali  bemachrigten  fie  fieri 
eines  Poftens  worinnen  ein  Corporal  u:  16  Mann 
war,  fie  wurden  abcr  von  dem  Capfrain  fo  in  dem 
Fleckcn  mit  150  manncommandirete,wkder  zu- 
riick  gcrricben,  doch  foltenfie  fich  noch  Meifter 
dieies  orts  gemacht  haben,  in  weichen  fie"  (chon 
an  zwey  untertchiedlichen  orren  einen  eingang 
gewoonen  hatrcn,wenn  nieht acr Colonel  Wach- 
tendonck  einen  fuccours  von  400  Mann  gefmdt 
und  felbft  mit  1000  Mann  gcfol get  ware,  ihnen 
den  pafs  ab  zu  fchneiden,  welches  fie  dennqch 
vorgekommen,  und  in  ihre  gebtirge,  welche  for- 
tificiret,  und  faft  vor  unuoerwindhch  gehalten 
V/crden,fich  bey  zeiten  rcririrer  hapten.  Sie  dro- 
hen  in  kurtscn  einen  neucn  anfall  auf  Baftia  und 
St.  Florent?;  zu  unremehmen. 

IVien  J.nuar.  \z. 
&s  werden  zukiinftrige  woche  etliche  Dolo- 
res und  Balbierer  n.*ch  den  Tuickifchen  Gian- 
tzen  gefchicket  die  ausbreicung  der  contagion 
und  anfteckenden  (euche  in  biebenbfirgen,  ailwo 
beretts  einige  DoVS'er  inficirer  find.,  zu  verhin- 
■dein.  Der  Graf  von  Levoldi,  General  Leutenant 
der  Czarifcheo  Armee  ,  welcher  bier  unter  dem 
titul  eincs  Minifters  dcrbefagten  Keyferin  snge- 
kommen  tft,  hat  drey  privac  Audienrzen  beyra 
Keyfer  gehabt,  und  mm  die  auf  dem  tapet  tey- 
ende  Heyrath  des  Kronprtnrzen  von.Pieuflen  mit 
dec  Prin tJtefltn  von  Mecklenburg  ,  Tochter  cks 
He'rtsogs  diefes  namens,  bekandt  gemacht, 
Wien*  Februar, 
Hier  wird  unterfchiedenrlich  gefprochen  von 
dem  neuen  Eyde  weichen  die  unterthanen  der 
Czarin  von  Mofcau  "haben  rrmfien  ablegen,  den- 
jenigen  vor  den  recbtmafltgen  Auffblger  zur 
Krone  zu  eikennen,  weichen  die  Czamf  dazu  in 
ihrem  Teftamente  benennen  foil.  Durchgehends 
glaubet  man  dafsdiewahl  wol  auf  die  Printzef- 
(in  von  Mecklenburg,  die  den  18.Decemb.17  18. 
gebohren  ift ,  und  fich  nun  vciheyrathen  will, 
fallen  d&tfte. 


Be  tint  Januar.  I. 
Diefcrj  morgen  gieug  def  Kontg  nach  Pott? 
cam,  die  ankuntfr  des  Hertr.ogen  vun  Loth;in- 

?cq  alda  abzuwarteu.  Die  K.8nigin  mic  denen 
'rinttsflerj  Chariotta  und  Sophi.i  i  oil  en  kunffti- 
gen  Sonntag  auch  dahm  gehen,  ntbtt  der  Marck- 
graffin  Gemahlin  des,  Erbpnntecn  von  Bajcitb 
welche  den  9  diefes  mit  ihrem  Gemahl  dieKei- 
fe  auf  Leipzig,  und  von  da  weiser  n^ch  Baie'th, 
fortfetfcen  weiden.  Ziwcy  Deputierte  von  denen 
SahsbutgiichenProtcrtanten  habe;;  eine  Audiens 
bey  <icm  Konige  gehabt,  weicher  Ue  fchr  heb- 
ieich  erhpfangen  und  ihnen  iooDuc.»tcn  vtreh- 
ret  hdt.dabey  aucfi  yerfprochen  ihnen  Land  und 
andere  groife.  vprtheile  /ugeben,  i-i.  ta-H. einige 
von  ihren  bradefrn  fich  in  iemem  terriroi ia  v,oh 
ten  niederlaflcn.  Der  Kbnrg.fchi  ineuiehr  bewo* 
gen  zu  feyn  wegen  des  elendes  fo  diefe  arme  lei 
re  der  Religion  wegen  ausftehen,  auch  kan  ihrc 
feitigkeit  und  beftlndigkeit  un-er  folchem  qfuck 
niche  gendgfum  bewunderr  v.eiden. 

in  dieter  Stadt  und  V'oiiradten  find  im-verwi- 
chenen  Ja hre  84 1.  paar  ehelich  zufammen  ge- 
geben,  5064,  kinder  beyderiey,gdchlechrs,  und 
536.  Hurlunder  gebohren,  und  "5153.  manner, 
weiber  und  kinder  geftorben. 

Frmckfurt  Januar.  6. 
Mit  letscen  bnefen  von  Berun  har  man,  dais 
derKonig  aus  lSblicheneitier  vor  die  armen  vcf« 
folgten  Sahxburger,  diz  zwey  Depunerte  welche 
nach  Berlin  gekommen  leine  vorfprache  voi  i'u- 
re  gefangene  Mitbnider  zu  eifuchen,  durchden 
Confiftorial  RathReinbeck  und  einen  aiidernhe- 
riThmten  der  Augsburgifchen  Corifesfion  zuge- 
thanen  Prcdigcr,  ihres  Glaubens-bekantnirlls 
halben  hat  examiniren  laflen,  aus  deren  ant  wort 
erheflet,  dafsfieweder  Ananer,Schwa'  mer.-noch 
Enthufiaften  foyn,  wie  ihre  feinde  die  Papiflen 
von  ihnen  aOsfireuer;  fie  vcrhafr  zu  machen,  und 
fie  der  jSmmerlichcn-  Freyheic  aus  ihrem  Vater- 
landc  Z\x  Ziehen ,  damit  fie  ihre  Religion  ander- 
wens  ausflben  mochren,  zu  beraubca. 
Francifurt  Januar.  \6. 
VonRcgensburg  vernimt  man,  dais  derChur- 
fiirft  von  Beyem  endiirh  denen  verrriebenen 
Saltzburgcra  eine  freye  PaiTdge  durch  fein  land 
auch  fpgCkig  gewelcn,  dais  er  denen 


19  benothiget  zn  feyn  fchienen,  tagiich  7  Oreu- 
tzer  hat  laflen  ausrheilen,  wes wegen  die  Evar.- 
geiifchen  Strode  .begriffen  find  eine  danckfa- 
gungs-lchriiVt  an  ged'chreh.  Churfuiften  aurzu- 
ftellen.  Befagte  'StSnde  haben  alifs  neue  eine 
conferenre  geha'lren,  m  welcher  refolviret  wor- 
den  an  den  Miniftcr  von  Saltzburg  ein  andcr- 
wcrtiges  Men"iOiial  zu  Sbergcben,  und  darinnea 
aniu^eigcn  j  dafs  der  berahmiC  termir.  biis  auf 

nech- 

PUBLISHED    BY    BENJAMIN    FRANKLIN. 


nccnften  April  zur  abrcife  dercingeiefTenen  Pto- 
tcfiinten  in  Sairzburg  nichi  genuglam  iey,  und 
tlafs  der  VV'cttphahfciie  Fi  iede  one  zeit  von  drey 
.ahren.tetze:  dafs  derowegen  die  Printxeirvon 
Saiuburg  kcinemacht  haben  die  Reichs-Coniri- 
tuciones  zu  andern.ohne  zultimmung  derandern 
Statcri.  Wir  haben  ailiicr  nachrichr,  dafs  den 
.14  diefes  die  Eib  Prinrzcfiin  von  fiaden-Dur- 
lich  einen  oohn  xur  welt  gebracht. 
Hamburg  Februar.   1. 

Es  geher  ein  genjeia  genicht,  dafs'der  regie- 
rende  Hertfcog  von  Mecklenburg  dieCa'thoiiiche 
Religion  anzunehrwen  willens  ley."  Parncultere 
briehV  von  Berlin  benchtcn,  dais  der Kionpi trite 
von  Preuflen,  nachdem  man  viele  beredungen 
daui  gebiaucher,  end  fich  refolvirer  iftdie  junge 
Printiefiin  von  Mecklenburg  xur  Gemahhn  zu 
nehmen,  und  dafs  die  luccesfioti  des  Rufiilchen 
Reichs,  in  anfehung  deifen,  woi  auf  feine  K6- 
nigl.  Hoheit  modue  fell  geftcller.  werden, 
simjlerd-.m  Februar.  4 

Man  fchreiber  uus  dem  h'aag,  dafs  der  Fran- 
tzolifche  Ambdffadeur,  Margins  de  Fenelon  den 
3  diefes  eine  lange  conference  mit  einigen  Her- 
ren  von  der  Regierung  gehabt  ,  worauf  den  4, 
ein  congrefs  von  frernden  Miniftem  wegen  aus- 
erordemlichen  affai.en  ift  gehaken  wordcn.Von 
Venrdig  wird  gemeidet,  dafs  die  aus'&ndifche 
proteflantifchc  Kaufileutbe  aiida  .foichergeftak 
dutch  das  elend.  der  Saitcburger  find  bewogen 
women,  dafs  fie  eine  coiiecte  gethan,  und  600. 
Gulden  nach  Augsburg  iibermachet  haben.  Wir 
haben  jflngfthin  aihier  einen  groffen  Sturmwind 
gehabt,  welcher  vielen  fihaden gethan,  und  un- 
ter  andern  das  dach  eines  haufes  neben  dem  Fran- 
tiofchen  Coffee  hauft  abgeworffen,  wodurch  ^ 
menfehen  ,  unter  welchen  ein  Varer  und  fojin, 
xerfchmettert  find :  Des  fblgenden'tages  ift  das 
Walter  hdher  als  jerpahls  bey  menfehen  geden- 
cken  gewefen,  welches  wofernees  nicht  vor  der 
zuuKckkunftt  der  FJuth  gefallen  waVe,  die  dam- 
me folte  durchhrochen  und  das  gjofte  theil  des 
landes  folre  flberfchwemmet  haben.  Vter  gela- 
denefchifte  find  in  diefem  fturm  zu  grunde  gc- 
gangen,  und  2  menfehen  vertruncken. . 
Haag  Feb  mar.  19. 

Brieffe  von  Wie,n  melden  ,  dafs  an  dafigem 
hofe  in*  geheim  gehandelr  v>ird  z  neue  Cbur- 
fiiiftentln'irrler  auf  zu  richten,  eines  vor  den  Her- 
tz g  von  Lothringen-,  und  das  andere  vor  den 
Konigvon  Schweden,  als  Landgraften  von  Hef- 
fen  Caflel,  dais  dadweh-  da«  gleichgewicht  zwi- 
fchen  den  Proteffonten  und  Carholifchen  in  dem 
Churfutftiichen  Collegio  m6ge  he«ahret  wer- 
den. Und  diefes.  fagf  man,  fey  die  vornehmfte 
urfach  gewefen ,  warom  fich  der  Heruog  von 


Lothringen,  welchemach  Francfcreich.England 
und  rlcn  voinehmftcn  Hofftnin  Teutfchlmd  ci- 
ne rede  gethan,  fich  an  einigen  derfeiben  ftf  lan- 
ge aufgeJialten  Die  plctxhche  xuruckiwfe  des 
Konigs  von  Polen  in  feme  JSrblande  fchreiber 
man  der  fehr  groflen  geneigtheit  zu,  die  er  vor 
die  Printzeffin  von  Hoiftciu,  vor  diefem  Giafiu 
vonOi  wlska,  und  natfiiliche  tochtcr  des  Konigs, 
aliewit  gehabt  hat  undnoch  h^get,  und  dafs  er 
hat  wollen  gegenwartig  fey n  bey  ihrer  nieder- 
kunrtt:  Doch  andere  veimuthen  mit  mchrwahr- 
fcheinlichkeit,  dafs  diefezmfickreifeeiner  iiber- 
zeugung,  dafs  die  Partey  des  KSnigs  Stanislaus 
in  Polen  zu  grofs  geworden.  fcey  zu  meffen  fey; 
ja  fo  tern,  dafs  da  die 'affaire  der  fucceftion  z'ut 
Poinifchen  Krone  letztiich  aufs  rapet  gebracht 
wurde,  manjemand  in  voiler  Veilammlungaus- 
ruften  horete  :  Keinen  Ckmfmfliehen  Printzen  -cum 
Succ  (for,  Diefes  find  ausw,  fircknngtn  rler  Franfzo- 
fiicnen  Louis  d'ors,wekhe  nicht  karglkh  untet 
die  Groflen  zr>  Polen  ausgeftreu'-t  find  Unter- 
defl'en  will  man  verfichem,  dafs  die  Reife  des 
KSnigs  nach  VY'arfchau  auf  den  26.  diefes  mo- 
naths  fcft.geflellet  fey. 

Man  glaubet  hier  durchgehends  ,  dafs  fich 
Fr3nckreich  emftlichzum  kriege  rufte,  und  die 
Otrqmannifche  Pforte  verpflichtec  habe,  floh  ge- 
gen  einige  Chriftliche  Potentaten  zu  declariren, 
und  »m  tali  es  zu  einer  mptur  kommen  mochre, 
eine  diverfion  zu  machen.  Deswegen  auch  die 
Keyferlichen  Trouppen  niche  vermindert,  nocb 
wieman  fich  in  den  Keyferlichen  Landen  flati- 
ret  hat,  die  Taxen  und  impoften  eileichtert  wor« 
den  ,  fbndcrn  es  werden  vielmehr  diefelbe  xu 
waiter  und  land  ,  dem  letxt  disfals  gemachien 
entwurf  zu  foige  vermehret ;  und  fagr  man,dals 
zu  jeder  Compagniezu  fufs  und  pfesd  5.  mann 
foilen  hinzu  gefiiget  weiden  ,  welches  gewils 
"keine  kleine  antahl  ausmachen  wild.  Auch  bar 
man  nachricht,  dafs  der  K3nig  von  Preuflen  zu 
Marienwerder,'  Landsberg  an  der  Wane  und  an- 
dern Oertem  anftalt  machet  ,  cine  Armee  von 
45000.  mann  zu  formiren,  und  verfchiedene  Re- 
gimenter  nach  den  Lirrhauifchen  und  Chuflan- 
difchen  Grantzen  abmarfchiren  zu  laflln.  Der 
Grofs-Mdfter  von  Maltha  hat  circulair  brieffe 
ausgefchicket,  alle  zum  Malthefer  Orden  gehS- 
rige  Ritter  aufzufordein.  dafs  fie  fich  in  d<  r  In- 
ful  einltellen,  und  bereir  feyn  foilen  diefelbe  xx\ 
defendiren,  im  fall  die  Tilrcken,  welchc  groffe 
Zuriiftungen.  zur  See  machen  ,  diefelbige  atta- 
quiren  mochten. 

Die  Keyferin  von  Mofcau  ift  den  :  6  Jan.  zu 
Petersburg  angeknmmen,  und  hat  den  folgenden 
tag  ihieno'rTendichen  einzug  in  diefer  Stadt  mit 
groficm  pracht  gehalsen,    5ie  foil  vor  ihrer  ab- 

reife 


Reproduced  by  Julius  F.  Sachse. 


rcUfe  von  Moictu  einenTVa&aat  mit  demRomi- 
fch&a  Keyfer  gexeichnet  haben,  dieies  innhalts: 
!L>fs  itn  tall  enrweder  der  Keyfer  oder  Mofcau 
von  dem  Turcken  folte  attaquiret  werden,  dann 
die  Czarip  mit  ciner  Arroee  von  iooooo.  manu 
stvdea  graintzen  yon  der  Ukraine  folte  agiren, 
uad  derKeyfer  nut  einer  Annee  an  den  grantzen 
i  :•}  WalUcuieru 

Paris  Mart.  16. 

Am  Terwichenen  Sonntage  nachmirrag  mige- 
fchr  eiue  viertel  ftutide  vor  filnf  Uhr,  wurde  die 
Konigin  in  Franckreich  gl'ucklich  von  'einer 
VsiatztCatx  erioler..  Der  KSnig  war  den  4-Febr. 
£1,  Jahi  sit,  unci  hat  nun  zwey S8hne  nndvier 
Tochter  ^afer  Hoff  hat  ordre  gegeben  ,  die 
j^rS'tung  der  12.  Kriegsfchifie  zu  8reft  und 
Toulon  Jo  viel  immcr  moglich  zu  befchleuni- 
gen,  welche  beftimmet  find  ,  wie  vorgegeben 
wild  ,  von  denen  zu  Algier  fatisfa&iou  zu  for- 
dem  wegen  des  "Friedens,-bruches. 

PHILADELPHIA  jun.  23. 

Mit  dem  letztetrSchiff  von  London,  Capt. 
l(.?cves,  has  rnaji  bier  die  nachricht  bekommen, 
dafs  unfer  Proprietor  vor  der  Abreife  befagten. 
JchirTs  mit  etnero  Capitain  in.  London  accordi- 
ng, und  fich  verbunden  habe  den  erften  Mey 
an  bord  des  Schiffes  zu  feyn ,  und  feine  Reife 
i:;tch  Penniylvanien  an  «a  tseten  ,'fo  dafs.felbi- 
ger.nunmehrc  mit  dem  erllen  SchifFe  t'iglich  er- 
wartet  wird 

In  einer  Gatette- vonV  Boflon  vdrn  29.  Mey  ift 
folgcndes  Advemfiernent  pubiiciretworden^wo- 
raus  man  fehen  kan,  dafs  die  5.  arreftir te  Per- 
fohnen  libel  genug  daran  find  ,  und  vielleicht 
noch,  nach  fo  vielem  ausgeftandenenelend,  das 
p clach  werden  bezahlen  mufleu  ,  fo  fich  ihrer 
niemand  annimmt. 

Nachdem  auf  anftirTtung  und  eingebung  ver- 
-(chiedener  Perfohnen,  welche  den  Kapitain  des 
bchifrs  Liebe  und  Einigkeir,  Jacob  Lobb,  mit 
grofler  Barbarey  gegen  gewuTe  Pfalt£er  in  feinem 
Schifte,  auf  ihrer  PalTage  von  Holland  zu  Mar- 
tha's Vineyard,  beleget  haben  ,  die  Ehrfame 
Kichtcc  des  Ko'oigUcben  Obergerichts  gut  ge- 
funden haben,  denfelhen  zu  verpflichten  dais  er 
vpr  dem  Obergerichte  von  Rechts-dchen  ,  &c. 
welches  den  vierdten  Dienftag  im  Merts  letw- 
hin  zu  Barnftable  vor  dieCounty  von  Barnftable 
gehalten  worden,  erfeheinen  ,  und  dasjenige  ib 
von  des  Konigs  wegen  gegen  ihn  eir.gebr.ieht 
werden  mochte,  beantworten  folic  ;  da  er  d3rin. 


dicfem  zu  folge  erfchienen,  und  wegen  zv/eyer 
unterfchiedeneu    Beichuidtgungen    des    Mords 
von   der  groffen  Jury  dieler  County  gegen  ihn 
gefunden,  examinirej  worden,  und  uach  einem 
6  Stunden  lang  gewihretem    Wortwechfel  die 
kleine  Jury   ihr  urtheil  gefchwind  eiubrachren 
als  unfchuldig  von  der  erften  anklage,  und  "we- 
nig  miriuren'heraach.  ein  gleiches  wegen  der  an* 
dem  befchuldigung.      N3.   Bs  wurde  bey  der 
-examinirung  obfervirct,  dafs  daselend  fodieren 
PafTagicren  begegnet ,  nicht  ovon  einer  gewinn- 
fflchtigen  begieide  des  Capitains ,  oder  vorfet*- 
lichen  Intention  die  Reife  za  vedkngern  herge- 
kommcq  ,  fondem  die  l'ange  derfelben  tndfte , 
wie  aus  dem  Tag-regifter  des  Capitains,  und  der 
Eydlichen  ausfagc  aller  Matrofen  erhelleie,dcm 
contrairem   Winde  und   der  Wind-ftiile  zuge- 
fchrieben  werden  :  Und   konren  die  ."Gezeugen 
von  des  Konigs  feiten  den  Capitain  mit  k^iner 
eintJugen  ausiibnng  einer  Kavtigkeit  v.abrendet 
reife  belegen.     Weswegen  der  Capitain  fich  zu 
rechtfertigen  gut  gefunden  feinen  verlet*ctcn  ca- 
ra^er  Sftentiich  tudefeudiren  ;  infonderlieit  in 
anfehung  der  fallchen  und  fchandhchen  adver- 
tiflfementen,  welche  find  pubiicirer  worden  ckn- 
felben  zu  beflecken,  und  die  gemi'ither  des  volcks 
mk  vorurtheilen  gegec  ihn  cin  za  nehmen,  ehe 
er  examiniret  worden  und  fich  fclbft  rechtmaffig 
befreyen  konte.     Weiters  ift  es  nun  darauf  aus,, 
diejenigen  gerichtlich  zu  vevfolgcn,  welche  ihn' 
fo  bofsharftig  verleumdet  und  einen  Prccefsver- 
ur(achet_  haben  ,  der  nach  unrerfiichung  gant"; 
phne  grand  gefunden  worden. 

Preiff  folgtnder  Guter.  Weirsen  2fch  7  p.  Fein 
Mehl,  7  fch.  9  p.  Mittei  brod  12  fch.  gemengt 
lafch.  braun,  9  fch.  Rum,  2  !ch*4p.  MellaiTes 
16  p. 

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Arent  HalTert,   Kauffmann  in  Philadelphia. 


&HILJDELCP  HI  A:  Gedruckt  bey  B.  Francklw  to  der  MarcJNtrafie, 

wo  dicfe  Zeitungen  vor  j  Shi  Hinge  des  jahrs  zu  bekommen  ,  and  Ad-- 

vertUTemente  Vi  beitellen  find* 


ORIGINAL  IN  THE  COLLECTION  OF  THE   HISTORICAL  SOCIETY  OF   PENNSYLVANIA. 


Deposition  of  the  Prior.  215 

brought  about  by  au  order  transferring  the  Prior  to  the 
Convent  Zion,  as  elder,  in  place  of  his  brother  Klimelich — 
a  proceeding  which  aroused  the  ire  of  both  men. 

One  of  the  first  orders  issued  by  the  new  elder  was  one 
commanding  all  the  solitary  again  to  receive  the  tonsure. 
Brother  Onesimus  made  the  beginning,  after  which  every 
brother  kneeled  before  him  and  had  a  small  round  spot 
upon  his  crown  shorn,  and  as  he  arose  was  received  with 
hand  and  kiss.  During  the  observance  of  this  ceremony 
Brothers  Jaebez  and  Timotheus  read  aloud  from  the  Book 
of  Institution  and  Rules,  the  maledictions  which  would 
overtake  any  such  as  proved  false  to  their  profession. 

It  was  upon  the  third  day  of  the  sixth  month  (August  3, 
1745)  that  the  enmity  against  the  Prior  assumed  an  open 
form.  The  Sabbath  services  were  opened  by  him  in  the 
Zion  Convent,  when  he  was  interrupted  by  his  brother 
Jotham  and  contradicted  by  Jethro  and  Nehemia,  ostensibly 
on  account  of  his  long  sermons.  On  the  following  night 
Jaebez  assembled  ten  or  twelve  brethren  in  the  Saal  and 
took  counsel  regarding  Onesimus.  This  meeting  lasted 
well  into  daybreak,  and  it  was  decided  to  depose  the  Prior. 
This  was  on  the  seventh  day  of  the  sixth  month.  After 
this  was  done  Jotham  was  elected  as  his  successor,  as  a 
matter  of  form.  He  was  seated  upon  the  dais  as  elder, 
with  brothers  Jabez  and  Jethro  as  his  assistants.  Thus 
Jotham  succeeded  Onesimus,  and  it  is  plain  that  he  also 
was  in  the  conspiracy  to  overthrow  his  brother,  and  thus 
cast  him  into  misery. 

A  general  call  was  at  once  issued  for  a  reformation  meet- 
ing, as  it  was  called,  at  which  Beissel  denounced  Onesimus 
as  a  person  who  had  relapsed  into  the  spirit  of  the  world, 
and  said  that  all  his  adherents  would  be  under  the  same 
ban. 

Upon  the  same  day,  August  8th,  another  solemn  auto-da- 
fe  was  instituted  in  the  meadow.     High  arose  the  flames 


2i6  The  German  Sectarians  of  Pennsylvania. 

from  the  heap  of  burning  brushwood,  fed  as  they  were  by 
willing  hands.  The  Solitary  Brethren  stood  in  a  circle 
around  the  fire,  a  pile  of  printed  matter  lay  within  the 
circle  as  the  flames  mounted  higher,  and  a  bed  of  glowing 
embers  covered  the  ground.  The  books  were  thrown  into 
the  embers  and  stirred  by  the  brethren  until  they  were 
entirely  consumed.  They  were  copies  of  the  English 
polemic  of  Onesimus  against  the  Moravians.  Not  a  single 
one  was  known  to  escape.  The  value  of  the  sheets  burned 
amounted  to  over  ^50  sterling. 

Three  days  later,  the  Sisterhood  of  Saron,  under  the  insti- 
gation of  Beissel,  repeated  the  ceremony,  upon  which  occa- 
sion Onesimus'  two  German  broadsides,  Der  Wandel  ernes 
Einsamen  ;  Die  Richtschnnr  und  Regel  eines  Streiter  Jesu 
Christi,  together  with  his  Seule  gegen  die  Bbse  Rott  (a 
Pillar  against  the  Moravians)  and  his  hymns  were  con- 
signed to  the  flames.  A  single  one  of  each  of  these  broad- 
sides escaped  the  cremation  and  are  now  in  the  collection 
of  the  Historical  Society  of  Pennsylvania. 

Upon  the  sixth  day  the  brethren  of  the  secular  congre- 
gation were  ordered  to  bring  all  writings  and  mementos  of 
Onesimus  into  the  Saal.  These  were  gathered  and  then 
committed  to  the  flames.  Thus  ended  the  writings  of 
Onesimus. 

On  the  fourth  day  of  (September)  the  seventh  month 
Onesimus,  Jephune  and  Timotheus  left  the  Zion  on  the 
Cocalico,  started  southwestward,  journeyed  about  four 
hundred  miles,  and  settled  on  the  New  River  in  Virginia. 

There  is  no  record  of  the  circumstances  of  this  exodus. 
That  the  deposed  Prior  did  not  go  willingly  is  shown  by 
the  entry  that  Onesimus  begged  to  remain,  if  only  to  go 
out  in  the  woods  with  a  chopping  axe  as  a  common 
brother ;  but  all  was  denied  him,  even  a  habitation  and 
seat  at  the  table. 

Three  weeks  later,  the  twentieth  day  of  the  ninth  month, 


Intrigue  and  Counter-Intrigue.  217 

at  a  love-feast,  angry  words  passed  between  Reissel  and  Prior 
Jothani,  on  account  of  the  latter  being  half  an  hour  late.  On 
the  next  day  he  was  deposed  from  his  office  and  Jethro  was 
named  in  his  place.  He  now  lived  in  his  cell  in  Kedar  as 
a  common  brother. 

EHmelich,  who  still  held  the  office  of  the  priesthood,  was 
deposed  on  the  fifteenth  day  of  the  tenth  month  from  both 
Solitary  and  Secular  Congregation.  The  house  fathers 
joining  with  Beissel.  The  deposed  mystic  now  took  up 
his  home  in  the  deserted  Berghaus,  where  he  was  joined 
on  the  23d  by  Jotham,  who  was  ordered  out  of  Kedar. 
Thus  ended  the  rule  and  influence  of  the  Eckerlins  at 
Ephrata,  after  a  reign  of  about  seven  years. 

A  few  days  later  the  convent  laundry  {wasch-haus),  built 
by  the  Eckerlins,  was  dismantled  and  burned.  On  the  27th, 
some  hours  before  break  of  day,  Elimelech  left  Ephrata  and 
again  took  up  a  hermit's  life  about  a  mile  above  Zoar  (Reams- 
town). 

The  account  of  this  episode,  as  revised  by  Agrippa  and 
published  in  the  Chronicon,  differs  slightly  in  some  of  the 
minor  particulars.  The  record  states  that  after  his  return 
from  New  England  the  Prior,  as  master  of  the  Zionitic 
Brotherhood,  attempted,  by  a  series  of  intrigues,  to  super- 
sede Beissel  and  usurp  the  office  of  general  Vorsteher  or 
Superintendent.  Knowledge  of  these  doings  so  affected 
Beissel  that  he,  in  the  Prior's  presence,  actually  entreated 
the  house  fathers  to  relieve  him  of  his  office.  This,  much 
to  his  surprise  and  chagrin,  was  done,  and  Onesimus  was 
forthwith  installed  as  his  successor.  Conrad  Beissel,  now 
bereft  of  all  authority,  was  relegated  to  one  of  the  small 
cabins,  and  virtually  became  a  prisoner  in  the  settlement. 

This  condition  continued  for  about  nine  months,  and  was 
a  period  of  scheming  and  intrigue  by  both  parties.  Beissel, 
who  soon  became  restless  in  his  enforced  retirement,  lost 
no  opportunity  by  scheming  to  regain  his  lost  prestige. 


218  The  German  Sectarians  of  Pennsylvania. 

This  culminated  when,  with  the  aid  of  a  few  of  the  breth- 
ren, he  attempted  to  oust  Onesimus  and  regain  control  of  the 
settlement.     For  this  purpose  he  issued  a  unique  warrant : 

"  To  Brother  Jabez  and  Brother  Jotham  :  Be  valiant,  and  do 
what  you  have  to  do,  and  leave  nothing  undone  which  might 
prove  a  hindrance  to  bringing  the  matter  to  its  proper  end,  I, 
for  my  part,  am  strongly  engaged  in  my  mind  before  God,  that 
this  is  the  right  way.  May  God  give  to  all  of  us  life,  and  the 
enjoyment  of  him  in  the  world  to  come. 

"  Friedsam,  a  Nonentity." 

This  he  placed  in  the  hands  of  Jaebez  and  Jotham  for 
execution.  It  resulted  in  a  grand  conflict,  which  lasted  for 
three  weeks,  and  ended  in  the  overthrow  of  Onesimus  and 
the  Eckerlin  influence. 

Agrippa  continues  : 

' '  Meanwhile  the  Brethren  began  to  awaken  and  to  compre- 
hend that  the  day  of  their  liberation  was  at  hand.  They  entered 
into  fellowship  with  those  two  Brethren  ;  all  of  which  came  from 
God,  for  in  a  short  time  they  had  the  whole  Brotherhood  on 
their  side.  When  it  was  rumored  that  the  Prior  had  rebelled 
against  the  Superintendent,  the  Brethren  began  to  revile  every- 
thing he  had  done  when  in  office.  It  has  already  been  men- 
tioned that  a  writing  had  been  published  in  the  English  langu- 
age in  the  Settlement ;  this  was  burnt,  because  it  had  been 
printed  by  his  order  without  general  consent.  There  were  also 
condemned  to  the  flames  a  title  and  preface  which  he  had  written 
for  the  Superintendent's  printed  Theosophic  Epistles  ;  for  both 
were  offensive,  because  he  had  extolled  the  Superintendent 
without  measure  in  the  title,  and  had  rashly  said  in  the  preface 
that  most  mystical  books  were  not  worth  more  than  to  be  burnt 
afterwards  ;  however,  another  title  and  preface  were  substituted. 
The  Sisters  followed  this  example  and  burnt  all  hymns  and  writ- 
ings they  had  which  were  composed  by  him,  among  which  two 
writings  especially  are  to  be  named,  one,  '  The  Life  of  a  Soli- 
tary,' and  the  other,  '  Rules  and  Precepts  of  a  Soldier  of  Jesus 


AgrippcPs  Account.  219 

Christ. '  The  Brethren  likewise  collected  everything  that  origi- 
nated with  him,  and  delivered  it  to  a  Brother  to  have  it  burnt. 
This  was  a  heart-thrust  to  the  Prior,  and  now  it  became 
evident  that  he  had  his  greatness  only  through  the  fellowship 
of  the  Brethren,  so  that  when  he  lost  this,  he  felt  so  forsaken 
that  he  was  seized  with  sickness.  *  *  *  *  At 
last,  when  the  Prior  became  aware  that  the  loss  of  his  office 
and  his  priestly  dignity  was  in  store  for  him,  deep  repentance 
took  hold  of  him  and  he  wept  Esau's  tears  for  a  thing  which 
he  had  once  possessed  in  his  own  person,  and  which  to  all 
eternity  could  not  be  his  again.  Nevertheless,  he  took  forty 
pounds  out  of  the  Brethren's  treasury,  and  with  it  tried  to 
bribe  the  Mother  of  the  Sisters  to  intercede  for  him  with  the 
Superintendent.  But  the  Sisters  did  not  agree  about  this 
money.  The  most  of  them  declared  it  would  bring  some  mis- 
fortune, and  should  not  be  accepted.  But  the  Mother  took  it. 
Her  intercession,  however,  was  of  no  avail.  A  Brother  of  Zion 
did  the  same  ;  but  everything  was  in  vain.  The  Prior  would 
have  done  better  had  he  laid  down  his  office  forever,  because 
he  only  administered  it  in  selfishness  ;  it  could  only  aggravate 
his  fate.  When  he  saw  that  the  Superintendent  was  firm 
against  entreaties,  he  made  an  attempt  with  the  Brethren. 
He  appeared  before  them,  reduced  by  deep  grief  to  be  more 
like  an  incorporeal  spirit  than  a  human  being.  They  were 
just  assembled  in  writing-school.  He  said  :  '  I  beg  of  you  for 
God's  sake,  Brethren,  receive  me  again,  for  I  cannot  be  separ- 
ated from  you  in  time  and  eternity. '  But  no  one  had  an  answer 
for  him,  for  every  one  understood  that  he  wished  to  regain  his 
office.  But  in  order  to  satisfy  his  entreaties,  they  held  a  council 
in  the  presence  of  the  Superintendent,  in  which  it  was  agreed 
that  he  should  leave  the  settlement  for  a  time  and  manage  the 
business  in  the  fulling-mill.  *  *  *         When  this 

resolution  was  communicated  to  him,  he  by  no  means  objected, 
but  promised  to  move  next  day  into  the  fulling-mill.  *  *  * 
But  when  his  eldest  brother,  to  whose  advice  he  had  always 
paid  more  obedience  than  to  that  of  his  faithful  spiritual  Father, 
came  home  and  heard  the  resolve  of  his  brother,  he  said  to  him  : 
'  It  is  time  again  to  turn  to  a  hermit's  life ;'  that  he  should  escape 


220         The  German  Sectarians  of  Pennsylvania. 

with  him  into  the  desert,  and  leave  misfortune  to  the  Brethren  ; 
they  would  not  carry  on  matters  for  any  length  of  time,  for  they 
had  not  intelligence  enough  to  conduct  a  household.  This  propo- 
sition pleased  the  Prior,  therefore  he  left  the  settlement  on  the 
following  dajr,  September  4,  1745,  with  his  above-mentioned 
brother  Jephune,  and  another,  Timotheus  by  name,  and  moved 
towards  the  wilderness,  after  having  administered  the  office  of 
Prior  among  the  Brethren  for  not  much  longer  than  four  years. 
They  fled  about  400  English  miles,  towards  the  setting  of  the 
sun,  *  *  *  until,  beyond  all  Christian  governments, 
they  had  reached  a  stream  which  runs  towards  the  Mississippi, 
New  River  by  name.  Here  they  settled  in  the  midst  of  a  pack 
of  nothing  but  ragmuffins,  the  dregs  of  human  society,  who 
spent  their  time  in  murdering  wild  beasts. ' ' 

The  expulsion  or  withdrawal  of  the  Eckerlins  from  the 
Kloster  created  quite  a  commotion  within  and  without  the 
community.  All  kinds  of  reports  were  current  among  the 
German  Sectarians  throughout  the  Province.  Christopher 
Saner,  according  to  the  Chronicon,  "  about  this  time,  urged 
by  a  hidden  authority,  proclaimed  in  the  paper  that  any 
who  had  contributed  anything  to  Ephrata  should  make 
application  for  it  at  that  place  and  it  would  be  restored." 
This  added  fuel  to  the  flames,  and  the  wildest  rumors  were 
current.  This  induced  the  Germantown  printer  to  publish 
the  following  announcement  in  his  paper  : 

' '  To  rid  ourselves  of  the  manifold  inquiries  about  the  Brother- 
hood at  Ephrata  this  much  can  be  briefly  said  :  Five  fathers  and 
brothers,  and  not  seventy,  went  out  from  the  Kloster,  not  unto 
Bethlehem,  but  four  hundred  miles  into  Virginia,  where,  on  the 
New  River,  they  will  lead  a  solitary  life,  each  in  his  cabin  accord- 
ing to  his  exigency,  nevermore  to  rule  over  souls.  According  to 
their  own  statement  they  left  not  in  anger,  but  parted  in  love. 
The  change  was  brought  about  by  their  having  ordered  a  bell 
without  consulting  the  fathers  and  then  wanting  to  build  a 
steeple  on  the  new  proposed  convent. 

Of  late  some  bye-matters  gradually  increased  to  such  an  ex- 


Christopher  Sailer's  Comments. 


221 


tent  that  in  a  short  time  the  ringing  and  clinking,  tinkling, 
clanking  and  dangling  at  Zion,  Ephrata,  Kedar,  Peniel  and 
Saron  would  have  equaled  Rome,  Jerusalem,  Bethlehem,  Naza- 
reth and  Babylon.  The  Kloster  has  not  been  sold.  Those 
remaining  will  correct  all  shortcomings.  No  one  shall  be 
forced  to  remain.  What  they  have  brought,  on  demand 
shall  be  given  them.  They  were  accused  of  being  merchants 
and  trades-people  ;  therefore  they  will  buy  neither  wheat  nor 
flaxseed  to  sell  again,  and  their  cows  and  oxen,  horses  and 
wagons,  clock  and  bell  have  all  been  disposed  of.  The  saw 
mill  was  overrun  ;  so  was  the  paper  mill ;  and  upon  this  ac- 
count, for  a  time,  they  will  receive  no  more  logs  to  saw,  nor 
rags. 

' '  In  the  future  the  brethren  will  be  more  careful  to  first  con- 
sult the  father,  as  all  human  society  must  depend  upon  its 
fountain  head.     Otherwise  it  will  not  succeed. ' ' 

Let  us  now  break  off  for  a  short  time  from  our  narrative 
of  the  four  Alsatians,  leaving  two  still  in  the  vicinity  of 
Ephrata,  while  the  two  others,  together  with  the  son  of  the 
Dunker  patriarch,  are  preparing  the  site  for  a  new  settle- 
ment in  what  was  known  as  the  dark  and  bloody  ground 
of  Virginia.  Their  romantic  history  and  tragic  ending 
will  form  a  separate  chapter. 


CHAPTER   X. 

THE    EPHRATA    PRESS. 


^^reater  and  far  more 
\!T}  important  than  the 
mystical  theosophy 
of  the  Cloister,  and  the 
varied  industries  which  de- 
veloped the  resources  of 
the  monastic  settlement  on 
the  Cocalico,  are  the  issues 
of  the  Ephrata  press,  locally 
known  as  the  Kloster  Presse 
or  Die  Presse  der  Bricder- 
schafft  (Cloister  Press,  Press 
of  the  Brotherhood). 

Erected  here  in  the  wilds 
of  Pennsylvania,  it  was  the 
first  one  upon  which  both  English  and  German  type  were 
used.  By  referring  to  a  previous  chapter  it  will  be  seen 
that  Sauer's  early  attempts  to  print  with  English  type 
proved  abortive,  and  it  was  not  until  1749  that  an  Eng- 
lish work  was  issued  from  his  press  at  Germantown.  Fur- 
ther, it  was  not  until  the  year  1747  that  Franklin  issued 
an  imprint  in  German  type. 

That  the  printing  office  at  Ephrata  was  supplied  with 
fonts  of  both  English  and  German  type  is  shown  by  the 
statement  in  the  Chronicon,  wherein  it  tells  us  that  Israel 


Deutfdjes    Bud^brucfenrxippen. 


An  Impenetrable  Mystery. 


223 


Eckerlin  printed  a  polemic  in  English  against  the  Mora- 
vians.    This  was  in  the  year  1745,  if  not  still  earlier. 

Just  when  the  Ephrata  press  was  first  set  up  and  from 
whom  the  outfit  was  obtained,  has  thus  far  remained  an 
impenetrable  mystery,  owing  to  the  total  absence  of  any 
extended  documentary  evidence. 

According  to  Acrelius,  who  visited  the  Cloister  in  the  fall 
of  1753,  the  printing  office  was  then  furnished  with  new 
type,  fair  and  clear,  which,  he  states,  was  brought  from 
Frankfort-on-Mayn.  Evidently  this  type  also  came  from  the 
establishment  of  Dr.  Ehrenfried  Luther,  the  benefactor  of 


ISlLENTIY^ 


An  Old  Kloster  Cartoon. 


Christopher  Sauer.  According  to  another  account  a  press, 
type  and  a  quantity  of  books  were  sent  out  from  Germany 
and  intrusted  to  the  management  of  Jacob  Gass,  and  the 
Community  was  to  have  the  use  of  and  the  profits  arising 
from  the  press.  This  was  upon  the  sole  condition  that 
they  were  to  distribute  a  certain  number  of  copies  of  each 
of  the  religious  books  which  they  should  print  among  the 
poor  Germans  in  the  Province.106  The  C/iromcon,  for  some 
reason,  is  silent  upon  the  subject  whence  the  outfit  was 


106  From  the  specimen  book  of  German  type  in  the  Pennypacker  col- 
lection it  would  be  inferred  that  the  type  came  from  Nurnberg.  But 
whether  directly  or  indirectly  is  an  unanswerable  question. 


224         The  German  Sectarians  of  Pennsylvania. 

obtained.  Certain  it  is  that  it  was  procured  from  Europe, 
as  correspondence  was  regularly  maintained  with  the  Sepa- 
ratist leaders  in  the  Fatherland  and  England.  There  are 
even  traditions  that  goods  were  exported  from  Ephrata  to 
Europe.  Further,  it  is  known  that  during  the  Eckerliu 
regime  careful  accounts  were  kept,  all  of  which  are  sup- 
posed to  have  been  destroyed  or  carried  off  when  the  Eck- 
erlins  were  driven  out  of  the  settlement. 

Little  did  the  leaders  of  the  Ephrata  Brotherhood  think, 
when  they  were  publishing  their  books,  that  the  issues  of 
their  press,  in  the  course  of  time,  would  become  not  only 
valuable  and  sought  after,  but  would  be  classed  among  the 
rarest  and  most  peculiar  of  unique  American  imprints,  and 
that  large  sums  would  be  paid  for  specimens  of  their  handi- 
work, to  be  carefully  guarded  and  exhibited  in  glass  cases 
in  the  leading  libraries  of  the  world. 

It  is  generally  assumed  that  the  installation  of  this  print- 
ing office  on  the  Cocalico  was  evidently  a  direct  outcome  of 
the  quarrel  between  Beissel  and  Christopher  Sauer,  an  ac- 
count of  which  was  given  in  our  chapter  on  the  Weyranchs 
Hiigel.  Be  this  as  it  may,  the  Ephrata  Brethren  laid  their 
plans  well,  and  doubtless  intended  to  go  into  the  printing 
business  upon  an  extensive  scale,  as  they  made  their  own 
paper,  oil  and  ink,  and  had  a  fully  equipped  bindery.  Thus 
their  printing  establishment  was  a  complete  economy,  in  the 
German  sense  of  the  word. 

Without  doubt  the  Eckerlins  were  the  chief  factors  in 
setting  up  this  press  at  Ephrata.  Further,  the  printing 
plant  must  have  been  an  extensive  one,  well  equipped  from 
the  start.  So  far  as  can  be  gleaned  from  the  fragmentary 
notices  that  have  come  down  to  us  they  must  have  com- 
menced with  two  presses,  a  large  and  a  small  one.  The 
latter  was  soon  after  disposed  of  to  the  Moravians,  a  trans- 
action which,  it  appears,  is  noted  in  the  Bethlehem  Diaries. 
This  was  replaced  by  a  larger  one.     One  of  these  historic 


A  Relic  of  the  Colonial  Period.  225 

presses  is  now  in  the  museum  of  the  Historical  Society  of 
Pennsylvania.  The  other,  early  in  the  nineteenth  century, 
found  its  way  down  to  the  Snowhill  institution,  where  it 
did  duty  until  a  few  years  ago,  when  it  was  taken  to  Bedford 
county.  Here  it  still  serves  to  print  the  weekly  paper  of 
the  Sabbatarians  of  Morrison's  Cove.107 

Let  us  now  take  a  look  at  the  old  press  as  it  stands  in  the 
museum  of  the  Historical  Society  at  Philadelphia,  a  fitting 
resting-place  for  the  old  relic,  upon  which  was  performed 
such  yeoman's  service  during  the  Colonial  period  and  from 
which  issued  so  large  an  amount  of  religious  literature  prior 
to  the  Revolution.  It  is  in  much  the  same  condition  as  when 
it  stood  in  the  Kloster,  the  only  material  change  being  a  sub- 
stitution of  an  Oram  lever  in  place  of  the  primitive  screw 
after  it  was  removed  from  Ephrata. 

Here  we  have  the  same  lever,  or  devil's  tail,  that  was 
pulled  by  the  recluse  mystics,  the  identical  stone  bed  upon 
which  they  imposed  the  forms,  the  same  old  rounce,  of 
which  the  disgruntled  Ezekiel  speaks,  by  which  he  brought 
the  type  under  the  platen.  Silent  now  the  old  press  stands 
before  us,  superseded  by  modern  inventions  which  print 
more  sheets  in  a  couple  of  hours  than  could  be  worked  off 
upon  this  old  pioneer  press  in  a  year.  Yet  to  the  historian 
and  antiquarian  the  old  relic  is  of  greater  interest  than  the 
latest  modern  cylinder  press. 

The  old  Ephrata  press  came  into  possession  of  the  His- 
torical Society,  May  13,  1872,  under  the  bequest  of  I.  Martin 
Hei tier,  who,  it  appears,  obtained  it  after  the  Baumans  ceased 
printing  at  Ephrata. 

The  presentation  of  the  old  press  to  the  Historical  Society 
was  made  the  occasion  of  considerable  ceremony.     Samuel 


107  Morrison's  Cove,  a  valley  in  Bedford  and  Huntingdon  counties,  be- 
tween Tussey's  mountain  on  the  east  and  Dunning's  and  Lock  mountains 
on  the  west.  It  extends  down  to  the  Frankstown  branch  of  the  Juniata 
river. 


226  The  German  Sectarians  of  Pennsylvania. 


Nessly,  of  Lancaster,  executor  of  the  donor,  read  the  item 
from  the  will :  "  I  give  my  printing  press,  known  as  the 
old  Ephrata  printing  press,  to  the  Historical  Society  of 
Pennsylvania  ;  if  not  accepted  by  them,  to  any  similar  insti- 
tution in  the  City  or  County  of  Lancaster  in  the  discretion 
of  my  Executor." 


3dj  Hn  gefify'cfec  mil  far  pr<fj 
€5o  fc$  auffe rag  &en  Sirnijj  r<0/ 
dosMbrntin  fcienrtenbrttgdjurff/ 
<So  ifttin  &oa,n  pappre  a,rt>rocf  f. 
^a8urc$fornbfman$c$unf?anta(j/ 
&it  man  fricfy  (id}  be  fommen  mag. 
*>Gor  uUen  r}a(  man  toe  bucfar  gfdiri&tt/ 
■Ju  $Mn§  to*  £un|?  n?ar&  *rftticri<rfcto 


y$  biub  aU<  rkp  93uc$er  on/ 
©c  ifllfcfc  »nt>  3BdrtteVgrc{j  »n^  ffc  fn/ 
2fn  fytrmtnl  otor  93rmar  nur 
SQnb  befctyage  mil  guf  a  QElaufur 
<*0nt>  ©pangen/ont>  (lempfffiejur  Jl'<T/ 
3$  fir  aucl>  im  anfangplarofr/ 
<£tlie&  wrgul&icr>aujf  &an  pjniH/ 
rDa  vcrtorn  icfe  w'r!  sctfae  mif . 


Cartoons  Illustrating  the  Printing  and  Bookbinder  Industries. 
Found  Among  Some  Old  Ephrata  Papers. 

After  the  formality  was  over  Hon.  J.  K.  Chandler  received 
it  on  behalf  of  the  Society,  in  which  he  eulogized  the  old 
press  as  one  of  the  great  historical  treasures  of  Pennsyl- 


THE    GERMAN     SECTARIANS    OF     PENNSYLVANIA. 


ONE    OF    THE    EPHRATA    PRINTING    PRESSES. 


IN    COLLECTION    OF    HISTORICAL    SOCIETY    OF    PENNSYLVANIA. 


PHOTO.    BY   J.    F      SACM5E. 


Description  of  tlic  Press.  227 

vania.  The  old  press  is  what  is  known  as  a  "  Blaeu"  press, 
from  a  Dutch  artisan  Willem  Jansen  Blaeu,  of  Amsterdam, 
who  was  the  first  to  improve  the  original  Guttenberg  press, 
and,  with  the  exception  above  noted,  is  in  the  same  condition 
as  when  it  arrived  from  Germany.  The  dimensions  are  as 
follows:  total  height,  6  ft.  2%  in.;  size  of  standards,  4^x 
7 ;  height,  5  ft.  10^  in. ;  space  between  standards,  20^  in. ; 
length  of  track,  5  ft.  2  %  in. ;  size  of  stone  in  bed,  19^x26^5 
in. ;  bed,  24  x  30  in. ;  tympan,  30  x  23^  in. ;  frisket,  25  ^x 
20^  in.;  platen,  11^x19^  in.;  chase,  inside  measure- 
ment, 23^3  x  19%.  The  track  consists  of  two  iron  bars  an 
inch  square. 

The  press  operates  on  the  screw  principle,  the  horizontal 
sweep  of  the  handle  rotating  the  screw  which  passes 
through  a  nut  in  the  cross-beam  above,  raising  and  lower- 
ing the  platen,  the  centre  of  whose  upper  surface  has  a  cup 
which  rests  against  the  lower  end  of  the  screw-head,  the 
four  corners  of  the  platen  being  fastened  by  thongs  to  the 
screw-head,  so  as  to  give  it  a  certain  independence  of  ad- 
justment, to  enable  it  to  fit  against  the  face  of  the  form, 
that  is,  to  become  parallel  therewith.  The  form  rests 
upon  the  bed,  and  is  secured  by  temper  screws.  The  bed 
runs  in  and  out  on  a  track,  and  is  moved  back  and  forth 
under  the  platen  by  a  belt  which  winds  around  a  drum 
operated  by  the  hand-crank  and  the  rounce.  It  will  be 
observed  that  the  platen  is  here  only  large  enough  to  cover 
one-half  of  the  bed ;  consequently,  in  printing  a  sheet,  it  was 
necessary  to  screw  down  the  platen  on  each  page,  running 
the  bed  forward  or  backward  between  the  pulls. 

As  to  the  exact  date  when  the  Ephrata  press  was  pro- 
cured by  the  Brotherhood,  it  is  merely  a  surmise.  The 
earliest  known  Ephrata  imprint  bears  the  legend  1745,  but 
there  can  be  but  little  doubt  that  the  press  was  set  up  at  a 
much  earlier  date.  The  Chronicou,  after  discussing  the 
events  of  1742,  continues  :  "  Soon  after  a  printing  press  was 


228  The  German  Sectarians  of  Pennsylvania. 

put  up  in  the  settlement."  ,08  When  this  is  taken  together 
with  the  advertisements  in  Sauer's  newspaper  of  November, 
1743,  showing  that  a  bindery  was  at  that  time  in  full  oper- 
ation in  the  Cloister,  it  certainly  offers  a  strong  inference 
that  printing  was  done  there  also. 

One  of  the  earliest,  if  not  the  first  issue  of  the  Ephrata 
press  was  a  small  broadside,  14^  x6j^  inches.  This  was 
intended  as  a  talisman  or  protection  against  the  inroads  of 
the  Moravians.  It  was  set  up  in  bold  type  in  the  shape  of 
a  pillar  with  base  and  capital,  having  a  foundation  or  support 
formed  of  two  verses  from  Holy  Writ.    (I  John,  2  :  18,  19.) 

This  was  known  as  Eine  Smile gegen  den  B'dsen  Rott  (a 
pillar  of  defence  against  the  wicked  rabble).  A  fac-simile 
of  this  unique  relic  is  shown  upon  page  229,  the  original 
of  which  is  in  the  collection  of  the  writer. 

[Translation. — The  victory  is  from  high  heaven;  it  is 
One  strong  and  mighty  who  wages  the  war ;  breaks  the 
teeth  of  the  wicked  rabble  that  mock  His  testimony,  so 
that  no  more  be  deceived,  upon  the  villainous  path  of 
liberty,  where  everyone  doeth  as  he  can  the  old  human 
things,  dressed  up  as  a  new  tale,  coming  down  from  high 
heaven.  Yet  we  can  but  laugh  when  their  whole  struc- 
ture shall  collapse  with  all  its  deceit  and  sham,  as  all  was 
naught  but  a  show  that  Lucifer,  with  his  sinful  horde, 
selected  for  his  pleasure.  ] 

This  broadside  was  distributed  among  the  various  house- 
holds, to  be  prominently  displayed  in  the  living-room  of  the 
family,  similar  to  the  well-known  Hans-Segen,  an  invoca- 
tion of  God's  blessing  upon  home  and  family,  still  to  be 
seen  upon  the  walls  of  the  homes  of  many  Pennsylvania- 
German  families. 

We  then  have  two  large  placards,  usually  called  the 
Eckerlin  broadsides.     The  titles  were  as  follows : 


Original  edition,  p.  199.     Translation,  p.  152. 


L 


Earliest  Ephrata  Broadside.  229 

®tt®h$ifif)o4)Vomptotnd§tY,  tin  (far. 

(frr  m  mmmtiwm  tit  Mr  ftfr 

6<ftf)M:3ttkmk3cif)nt)tt 

UfcnmtjtKftintttt' 

ftaenrrit  fiott/  tow 

ha  mmfyun  grroftritS-- 
55fl6^Dairbo5ftut/»ierr 
ttnr  tofcg  aftttt  mn> 
f#m  ea^rn  miff^mu* 
cfcn/  Q?i^  riite  iteue  SP?45tV 

f)RVto#«>inani(jtittit 

lac&en.  SBanit  «>v  ^cWhl 

fiHtf)  fallen  tin,  famt  & 

«atfWf<KSwi.©(W» 

fo  fflftaS  itf$$  jdfefo  ais 

tin  gcgrfad/  fo  £uctfer  mtt  feinem 

ganfcrt  @unDen^crr  ju  fetnetSujl  ertefett; 

t  <5pift.3o6.f.x,i8.  m.  RiiiBit,  ifffl*  fjWe 

6ninbc :  unD  roi<  Ibt  flt.  fcottt.  6*61,  m  8j  J  SJ*; 

>n=(£!)tift  loimmrinw  r.ffh  fino  »W  'SBiltti 

©jrtflni  roMbtn ;  baht«  ttttnncn  rolr,  bnfj  bit  lt&» 

K6funbti|».  ©iefinb  ton  un«  aM0.ca.un9m, 

«brr  (te  tsaicn  nlc^c  boif  ilnS:  bann  roofit  eon 

tin*  attwftn  roarm,  fo  marcnfie  labtnunSbl.to 

ten ;  nbft  nuf  bug  fit  of.  frnbatef  router n,  bafifi* 

Bl<fit  aOt  boo  us*  fm»  i  •  Gpift.  3»6- 1  »,  «8. 19} 

Zionitic  Pillar  Against  the  Moravians. 

One  of  the  earliest  issues  of  the  Ephrata  press.     Original  in  possession  of  the  writer. 


230         The  German  Sectarians  of  Pennsylvania. 


t&m®mm       ®&m 


«■»* 


jdttJ-Segen 


3n  Un  t>rep  aUer&odtfw  SKamen, 
«3atct;  eol)n  unt  £eil'ger  <$eift, 
5Die  t>a$£t>or  Der  <*ngd  preijit,. 

©30  be«  <3]tat<rS  ©cb^pftre  £anb 
©•gntbiefcS  -EwiS  unb  ?anb; 
Safe  fas  jutterunb  bit'tSoajtn 
^mine»  mbgrtr  vboljlgcratbtn ; 
©after  CBiebfonb  jtoIH  a^cjbe 
UnD  Jicb  ftincs  ©egenS  freptj 
5)nt  feme  oAtcrlicbc  (Mutt 

jpouB  un»  £>of  unb  ©tntl  unb  (genruct 

$ur  Unglftcf  unb  btfonb««8«»K 
3miri{i  gnabighch  b<l)uif. 

Slud)  geb  cr(  Co?  ciul  jcb«r  2Bang« 
®ie  tbcl*  ©cfuti^bcit  grange 
Unb  jut  'Sollenbung  unfr,cr  2Berft 
65eb'  et  ten  ©liebcrn  graft  unO  (StArfr. 
fr.reenbe  eon  uns.in'©nabcn 
£agcl'  unb  ©cn>ittcr«Sc&abe«. 
?lurb  »voUf  «  bie  jat;en  9>lfitt)«n 
gfii  ©pAtcr  £Alf  -unb  Stod  bebufen 

SBbgen  bes  gtlbferS  <ZGtrFc 
3bre .graft  unb  ibrt  <£tArfc 

©ictf  anbufcm  #aus  bftreifen; 
©afc  jebc.s  barinn  nacb'Jugenb  ftrebe 
Unb  fucbiicb  mil  bem  anbern  lebt 

Unb  gutcn  QCanbelS  ft*  beficige ; 
©a§  ©cbanb'  unb-faflcr  inEgcmtIn 
Gniferm  cop  Dicfcm  £>au(;e  feun. 

Ser  £cil"gc  ©cift  Fcl>r  bier  aucl)  cin 

Unb  ln§!  <•»  f:iue  <2Bol)nung  feoii; 

.fteil'ge  unfer  'Jbun  unb  fca§cn» 

5ius:  unb  Ciugang  gleicbcrtndjjen  , 
K  Jbrtl'gc  untfjum  fclgcn  gterben 

%  Unb  mad)'  un«  ju  JfpimmH8<(?rbcn. 


A  Pennsylvania-German  Family  Benison. 


Vide  page  228. 


Eckerlin   Broadsides.  231 

Die  Richtschnur  und  Regcl  \  einesStrcitersJe.su  Christ 7, 
I  welcher  in  die  ewige  Schdtze  \  dcr  Weissheit  verlibet  ist. 

[Translation. — The  Precepts  and  Rules  of  the  Warrior 
of  Jesus  Christ  who  is  enamoured  of  the  everlasting  Treas- 
ures of  Wisdom.  ] 

Ein  sehr  geistreicher  Spiegel,  als  worinnen  dass  rechte 
Bild  I  des  einsamen  Lebens  ersc/ieinet,  und  rcas  eigentlich 
desselben  Beschaffcnheit  |  Seye,  wann  es  seine  rcchtindssige 
Sache  darstellet  und  ans  Licht  gibt. 

[Translation. — A  veritable  spiritual  mirror,  wherein  the 
true  picture  of  the  solitary  life  appears,  and  of  what  its 
constitution  really  consists  when  it  portrays  its  legitimate 
matter  and  brings  it  into  the  light.  ] 

The  whole  edition  of  these  two  broadsides  was  ordered 
by  Beissel  to  be  publicly  burned  during  the  Eckerlin  con- 
troversy. 

A  single  specimen  of  both  of  the  above,  however,  it  ap- 
pears, escaped  the  general  cremation.  A  copy  of  The 
Precepts  and  Rules  of  a  Warrior  of  Jesus  Christ  was 
found  a  few  years  ago  between  the  leaves  of  an  old  German 
Bible,  where  it  had  remained  undisturbed  for  almost  a  cen- 
tury and  a  half.  It  was  as  clean  and  fresh  as  when  printed, 
the  type  matter  measuring  18 1^x10^  inches.  It  is  now  in 
the  collection  of  the  Pennsylvania  Historical  Society. 

The  history  of  our  copy  of  the  second  broadside,  noted 
in  the  Chronicon  as  The  Life  of  a  Solitary,  is  a  more  roman- 
tic one,  as  it  experienced  many  vicissitudes.  According 
to  a  well-founded  tradition  it  was  saved  by  Onesimus  at 
the  time  of  his  expulsion  and  taken  by  him  to  Virginia, 
whence  it  found  its  way  to  the  settlement  on  the  Bermu- 
dian,  and  later  to  the  Antietam  congregation,  in  whose 
possession  it  has  remained  up  to  the  present  time.  The 
old  broadside,  22x15^  inches,  printed  on  two  pieces  of 
paper,  was  carefully  pasted  on  a  panel  and  hung  upon  the 
walls  of  the  Saal,  back  of  the  preacher's  bench.     It  is  now 


232 


r/"  Gm"""  Sa**™  *»*#**. 


THE    GERMAN     SECTARIANS    OF     PENNSYLVANIA. 


!  Mem dmS,  off nvCntatiat)  Sawferwr 

'<iwin«8&aBBNi0itftWgA«aibK<<m«ttBi- . 

WniKiu  boityfen  ©w  «tottt,  mib  iiauifciOT 

'8S^^#itH®mitr|"po|!n(J)(i#stMf<tiidv 
r*K»ai?pl>niaiiit)gttfifflj«r^ft(§y(ani5tfff' 


Stincracinfamnt^fn/aKitorinnrn'iiftH/aniW 

>jfftorvr mdMlcwah^iiimlicbc  -Jibfoiibcrutiij wit naftit,  b« manaUcn imink  y. flM»tt*crt*dw 
a«B5u«^nfccfiimtfliibctnmib!ffitttfi^fclbj\uint«wat*n»iicib(!:  jrotmaoi  I vict«6e3B**«l 
(iu.u;J;-,?i#.l»k  Hf)nHt  ?(l^i'oiib«un(j  &#*  ©ci?b3  bc»  rj*em*»**i»flHcn  ffimfflW'.  k>mqm,' 4t*tt4c 

2B#.»rii*tiai«!wr'ba*ru*twnKn(anwK5^H66idlTK4NiCT«^fiBbct'  iMn»mTnftiMirtHfrr»nHR»0ifai<kf 
txn.    SifeoiMiiBJIrattulKiimaiiWM^ 

•gjing^  foTOg«^&«^H$Hm^ 
V2vMn%£wrau^itbiMfflrtH>«*l<^^ 

4tKs'KSI«iaW'mi)uwriaL'iMtiiwtf'*«»tJ-lj» 

!  liiftwrfit^ifcEfi'iiiiB^tnbfeaste&msTi^ 

:  fciUfef'  U!)&bagni4a^6*ta^(it5!f{6in 
!  {|A«ri«ftr6tmK«BK;tsi!4«it«ii:  lun 
pS«i&5,  (&B>«&8r*i8fepSq:  ? 
spHklWr  $?ifcn  HjanfcJmrrt  mot: 
?|i6frS;rcntntcHlchixr. 

.  ."fflfltfrsgnWiiiF. wirinfjlcir,  mj. 
)  ciiutftpti  v^irtic-jfii  w.  b&ikq 
_  IK..  ^BJrtltoiLWftKlfl^rfWJifrcrfliiiwiflir 
•Storms  imbftfr,  ^tffiiriaa»KmBicomT/-iiiaiU!flttciti»ornedj.<|!^*id6^^l^ 
,  gfflfJtc&6)m^ncinlid)a!(cS»8btm  «jaMfn  ^tfcSBBR^arnucTBiijfcltt  bt^uuiHtfiVclWife'Ssf  <»&* 
"cftiit(«nHivcmSr!>#fectiaieaTOi»i^ii^(tt.   •  - 

•  'ffcfBfyiifticr  sj«trlid>r>>ritWHU^ o»rh;U1kt  auffittrbonctiTfaiaaieiaiiiH i'Prt«rtr,  tr  anbr"o;»  I 

ffcnffat,  imifenba(cibcfp»idcScil6in>af?)fcn|^iid)c{>Scinuriilum.irt.6flAc?oiin  r      '■', 

hui>3t;  tan  bc^iuctjcn  pug  unb  t5ar  f#uvn  IWj  bee  km  enfameu  htai  mtbcn, 
:    i3K&mna(l!a!lfnbnirnffli!irM)t(jfn»(ii*diiiucirt#rnrfanftM,il;c6iUt0iad;v 
•Swotf,  unbaMiftfl»tiu4'Lbcobad)Otn>tr^foBiib &t aii&rn  iwinit  ju  i mnroial IotIorr,  Hub  b: , 
•mit3f<inn'!t.3J^:  S85&  $23;  Jta>Wu8/3iiailfflunHli»!a«i]wiubm,a{6«>pri'-iienri0bitrci. 
jffrlallfrnWallraubttOfaUnaijciibfiiaulKiiH.  Switetiii6(ritff©c4t«ti)Cil/  elki  an 
i'!»f?flm4ctninljfrmilid),fiM!t£Sinitbi,tSraiftbrthCd)ftm5iujfnbinitiu'i))!tt.  SUlbvt nutt 
wrfbm,  atf  IMS  baS  2Si>rt  3mujfr<ai  i|!,  unb  mag  tf  mi  SSefra  barftuict. 
-  Ssu'5!%uiHba-ciu^clb^iiw|itai&i,bm^!!cmIi*tonnb«?£riHmni!tembM^^ 


tfrSfjHtt  bsr  ptjg|e$  fotmrb  a-  &mri$  bfr  Jtuifltou  *td>  Mb  dhnli*.    $i  ■' 
"r  t*fljtei3ft(Btii<tn3I)mr,iinbfmirttid>fliit3i)m.  SftniKrimmi 

ic*rtB(|NW8^ft(W«an»«mwjti4rt<iifttii*W»3ft-- 

S»«t«HIKtrv^i«sKlV'teocii^iV'.:i^»se.'u  ;uf£  0«:.  ::i  >r:>  :        :f-i;.  .-.••■< 
«i-*f9*rai(MulittW-  ttfaStalrfl  Ijat.ffiOSS  tec  MSWti  JumyniH  mtv 
**f*W»**to ©Oft.  ec KhttHnitMt  mm SSrilfirif  M> Bltfc&mfM  :;** 
4teft*>  mm  imtte-Smtcr  nam*  n$  umci  Scftj  1 1 


FAC-SIMILE    (REDUCED)    OF    ECKERLIN     BROADSIDE,    1745. 


Devotional  Books, 


233 


so  discolored  by  dirt,  flies  and  age  as  to  be  almost  illegible. 
A  fac-simile  of  this  unique  broadside  is  shown  upon  the  op- 
posite page.  The  large  initial  was  evidently  done  by  hand, 
as  were  the  illuminated  stars  and  garlands  at  the  head. 

A  careful  survey  of  all  the  evidence  available  seems  to 
indicate  that,  with  the  possible  exception  of  the  Eckerlin 


#i         a*        zm 

Staiinmri 

<5d)$m  (Btiftttidit 
(Scbetccr/ 

©rtrmrt 

©id)  fromnfc  <S§ri* 

ttmifymn  in  alien 

^|  3<f«n  unfi  fn  alien 

0M(mi  frozen 

tfnnen 


r$?*3 


9M<!  cittern  Sfttbang 
gitter 
.  2fu$  tent  blutigen  ©djau* 
^•3  ©piel  uberfeBttr  @<fd)tdj; 
i#fe9  tt  jwentr  ©iut'3«ugen  t>er  £jM 
HO)  S>M&eU#  6«w>  con  (Pbet  <yj| 
P*C3  fcfltn u.  Valerius  tea  &w 
.^S  6*ulmtffter». 

m 


S|  <m  3«&r 


1  7  4  J- 


2tet>encFc»  etmger  ^etb^ett 

XYlartyrev 

Oftcr:M< 

itltcbcr  231tit«3eug?ti 

fcer  QBa&r&etf ; 

9fc6J? 

3&tcn  Q5ri<fcn,  wefefa  f?<  ftm 

m  uirt  m  ber  ®cfiin#nf$a0 

flcftftricbci! ; 

QBw  ©oldjc* 

311    txm     QSJwrtfcn     Tooncel 

411  ftndCR. 

uhS  trinfftfj  nbcrfcgf 
S>nrdi 

Theophilum. 

'      ■■■"■■     ■  ■  —  ■■  ■    ,.  .       ■■-■   ■■■  —  —„._     ■  ■■» 

Anno.  1745* 


Devotional  Books  Printed  at  Ephrata  in  the  Interest  of  the  Mennonites. 

broadsides,  and  a  few  minor  ones  in  both  German  and  Eng- 
lish, which  were  aimed  against  the  Moravians,  the  first  regu- 
lar issue  of  the  Brotherhood  press  appears  to  have  been  a 


234         The  German  Seclariems  of  Pennsylvania. 

Mennonite  devotional  book.     This  was  printed  in  twenty- 
fours  (small  24010.)  of  116  pages. 

Die  I  Ernsthaffte  \  Christen-Pflichl,  \  Darinnen  \  Scheme 
Geistreiche  \  Gebetter,  |  Darmit  |  Sich  fromme  Chri-  \  sien 
Hertzen  zu  alien  \  Zeiten  und  in  alien  \  Nohien  trbsten  \ 
kbnnen  \  Nebst  einem  Anhang  \  Einer  |  Aus  dem  blutigen 
Schau-  I  Spiel iibersetzter  Geschich-  |  te  zweyer  Blut-Zeugen 
der  I  Warheit,  Hans  von  Ober  |  dam  u.  Valerius  des  \  Schul- 
meisters.  |  Gedruckt  in  Ephrata  |  im  Jahr  IJ45. 

The  next  regular  issue  of  the  Ephrata  press  was  another 
small  24010.  for  the  same  religionists. 

Das  I  Andencken  einiger  heiligen   \   Marlyrer  \   Oder  : 
die  I  Geschichten  |  ellicher  Blict-Zeugen  |  der  Wahrheit ;  | 
*   *   *   *  Aus  dem  Hollandischen  grundlich  |  und  treulich 
ubersetzt  \  Durch  |  Theophilum.  \  Druck  der  Bruderschafft 
in  Zion  \  Anno.  1745. 

The  translation  was  the  work  of  Brother  Theophilus 
(Alexander  Mack,  Jr.),  and  shows  us  the  interest  and  active 
part  taken  by  the  son  of  the  patriarch  of  the  Dunkers  in 
the  establishment  of  the  Ephrata  press  and  its  develop- 
ment, an  inclination  which  was  further  manifested  in  after 
years  by  his  interest  in  the  Sauer  press,  when  he  was  a 
bishop  of  the  Dunker  Church,  and  his  efforts  in  the  es- 
tablishment of  type  founding  at  Germantown. 

This  work  was  evidently  translated  into  High  German 
and  published  in  the  interest  of  the  Mennonites,  or  for 
the  purpose  of  conciliating  them,  and  drawing  those  re- 
ligionists, who  were  becoming  quite  numerous  in  Lan- 
caster county,  closer  toward  the  fold  of  the  secular  Sab- 
batarian congregation. 

That  the  impression  of  the  Brethren  regarding  the  Men- 
nonites proved  a  correct  one  is  shown  by  the  fact  that  ere 
the  year  (1745)  was  past  a  number  of  influential  Mennon- 
ites had  printed  upon  the  Brotherhood  press  an  edition  of 
their  devotional  book,  known  as  Golden  Apples  in  Silver 


Mennonite  Prayer  Book.  235 

Shells;  or,  Beautiful  and  Useful  Words  and  Truths  to  God- 
liness. This  book,  a  sextodecimo  of  519  pages,  is  divided 
into  seven  parts,  and  is  supplied  with  no  less  than  six  sub- 
titles. 


rpffel 


tlfiei'nUcftoleB 


O&cr: 
©cf)on«  una  muiffcfc 
ttXD&Cig  ant)  XX>2tX6«:jC<gn 
gur  QonfcHglcit. 

<gnf^aftcn 

&te  tit  btefem  25ucfr  3wfameit  gefjetfefc  fmb; 

$H(t  fon&cr&ar«m  ^leijj  wn  5cncit  fn  fcer  fcertyto 

Edition  (jiaufrg  rin<i<fcftf(<fjcncn 

&ru<ffcf}(<rn  ^cretnt^er. 

tlebffc  aitge^angten    \?orrebe»/ 

nnb  ctnem  jttKi)fatf)m  SKcgtffcr. 

EFRATA,   5m    ^rtbr    D<*  $d(#,    174J- 
5P?rCf gt  t«rc5  ttlicfrffllittlittr  t«rSB«»Miu(tai •3«m«Nf« 

Title-page  of  Mennonite  Prayer  Book. 

Guldene   |   Aepffel  |   /«    |    Silbern    Schalen   \    Oder:   | 
Schone  tmd  niltzliche  [   Worte  und  IVarheiten  |  Z?/r  £0//- 


236  The  German  Sectarians  of  Pennsylvania. 

seligkeit.  \  \  Efrata,  Im  Jahr  des  Heils,  1745.  \ 

Verlegt  durch  etliche  Mitglieder  der  Mennonisten-gemeine. 
So  satisfactory  were  the  dealings  between  the  Brother- 
hood and  the  Mennonites  that  they  resulted  in  the  transla- 
tion and  printing  of  the  great  Martyr  Book,  a  full  account 
of  which  will  appear  in  its  chronological  order. 


Water-mark  of  the  Zionitic  Brotherhood  prior  to  1745. 


Among  the  remarkable  issues  of  the  Kloster  press  for 
the  year  1745  was  the  printing  of  Beissel's  Wunderschrifft, 
or  the  original  German  version  of  his  "  Dissertation  on 
Man's  Fall."109 


Vide  Vol.  I,  pp.  419-421. 


Curious  Imprints. 


237 


Wftitr  earner* 

Bea&Sricff 

Zntint 

Rurytm  -end  tpitr^affnfjftji 

Si  ii  (-.Jl  ^, 
ft*  Roccnburf/  «m  <9icT.it, 
Mr  (ere*  ©cut  Kjcoja  |«,       ' 


Sua  W™  nut  jflnnffc' 

3»  »*  «i«. 


CBNfEtSIO    TUICHRA 
(Act :  fctffnt 

@efa»fntt$ 

Cfrtt*  ftVCT'"'  into  ©Sct.tubmbci 
Cbn|}cn ; 

©arm  ctlfyfiai 

tBcni<Q)rfcffm  win  (J!>rl|!iirf><n  <&rK$nttn|tri 

cuu  ^niijir  tSdfrtfft ; 

Cltgit  X>au£frautn   line  <3tHKt(» 

«||  t<m  S.-f in  jaif  ij^itrtiiai 

TOW 

BtrrQtrrMit  cabrb^frtgmartja'giirrgcn 

VBIco  Ha  0f»i!>ai,  Nmt ^raffr OOnc* 

(arCAi,  am  ssMn,)  3lm»  ■{<&> 

(fl)  j  lai  SMnj,  fc<|MiiM*  rau  feincm 

^Surfcjcujcijia' 

Jllcn  ff >ti(lc n  m>»  PPr  icufflriSrljicn 
pal  aC^LA  icliTttll4  n  14'".  W»  »  tint. 

*.';  Vptirbat  ifl  rjimrffjemoimiim/ 
B*  Bxlctxr  (i*  »em  ZS4fat  4tV 
»cwfet/{«i!>ugbtr«>f>«wciJwi: 

•lB«ft*Sl»ne*.l7«» 


8m 

®ncr  ft  rminai 

M«s^a»eR3cr  cikbsices/ 

tStnwbt  Ourcb  tScctgcn  rem  Cvn  <">«<» 

*«/  0©*r  Sul^nn  von  coot's  ctmamrc/ 

prto  rtjrcn   Am£»an  jut  OVCMdicntJa' 

soOJUqc  "  wfi  bent  iScfiiigiiuS 

«orfbrcffl20>fcba!> 

•Ufjcfcbricbrn; 

SSitfitmi)  fl«  fdbc  tni"H»ttli*  unt> 

5W1U*  litr  rclnto  Jimtr  fflOnrf  imp  ffrfSvrr. 

tutt  enrutw •  m»  alfo  fkrin  ^InNrn  fcjflc* 

fib  M  t«S»  unt  ijcVbfhi  Sin  (aw 

■lilT'n;, 

£<c  TX\ir(}cie  (Sep  tree .  t>m  27.  tTotfmba 

Anao  IJ60.  ill  (San  ta  SISllKnr,  anf 

<&nm  QSIiit  UiKuett  {wr. 


•*£&«im^ 


fTiJIthlJ  «,<rv» 
Von  KoKcnmnv 

(Eilif  aufcricfcnc 

Od4*  o 

Pormb  (n|cini-m  tStflntjriflJ 

«n  fclnl  Jfcnwnscm  in"!  Km  <3<i|lnn»  Sfftf^ 

tilt  cnofcrfl  mil  fcinrni  <3fuc  kJKgtu  (a; 

Sfecai 

Von  &.CSMjl>IMfJ 

(S«l>Sliir)tui<u8t«!3ti<j»4jCJ{riltJf 

5orp  emben  Brtcflfe/ 

g.imi  clou  fct J ncn  ©colof  >RiH» 

■Hi 
Id  W4*»  Ool  srft  twt  fttai'ttcfl  ao>  «sf|» 

USd  o.rtrt 

3»3afreW«74». 

i>h.  i3.> 

flcterufcr  cai  mn  SOTjfajcr,  Wt  cut  M* 

9m  6cna  jvfjjc  (wi-.n,  *cr*S4«ta  4n»e 

ttduaoaimo  f^ni^caStaiaL 


C&rijjlicfci 


«tt(«» 


efanfnug, 

4V    frfcOtiebrtWn    nnb    famemK^I 

(■Pa  OcmnarnchbcrMaxnu^ctt) 

tpolbctuitm 


QDit  an* 


23ctciU(u- 


Bctntfi  m  3af  >74» 


tTcIcfer; 

Sc  vafimmlrrx  (BltuMgoi/  obef  ria 
cr  abfonecrli'dv  nad>   (SclctJcn^ifs 
'  She  unb  bcr  Sodden  n^ebweubicj* 
tot  (fur  (S<I>tt)  mic21iTt>«l?tii»» 
gebengten  anfm  oco  6a< 
eo«l  gcbrmicbcn  mo> 


The  Six  Sub-titlks  of  the  Mennonite  Praver  Book. 


238  The  German  Sectarians  of  Pennsylvania. 

Mystische  Abhandlnng  |  iiber  die  |  Schbpfung  j  und  von 
des  I  Menschen  Fall  nnd  Wiederbringung  |   durch  des  I 
Weibes  Samen  |  zw  n  einem  \  Friedsamen  \  Nach  der  stillen 
Ewigkeit  wallenden  \  Pilger  |  Ephrata  ;    Typis  Socielalis, 
Anno  MDCCXL  V.      Quarto  pp.  48™ 

The  next  important  issue  was  Beissel's  great  effort,  usu- 
ally known  as  Die  Hohe  Zeugiisse  (The  High  Testimonies.) 
This  work,  issued  by  the  Zionitic  Brotherhood,  was  printed 
prior  to  the  expulsion  of  the  Eckerlins,  and  is  further  in- 
teresting, as  upon  many  of  the  sheets  appears  the  peculiar 
watermark  of  the  Zionitic  Brotherhood. 

Zionitischen  Stiff ts  1.  Theil.  \  Oder  eine  \  Wolreichende 
Narde,  |  Die  nach  einer  langen  Nacht  in  der  herrlichen 
Morgen-Rbthe  is  I  auf gegan-  \  gen  auf  dein  Gefielde  Li- 
banons,  tind  hat  unter  deft  Kindern  der  \  Weissheit  einen 
Balsamischen  Geruch  von  sich  gegeben.  \  Des  von  Gott  hoch 
begnadigtemmd  bcadelten  fiirtrefflichen  \  Theologi der  Mys- 
lischen  Gottes-Gelartheit.  \  Irenici  \  Theodicai.  \  *  *  *  * 
Ephrata  in  Pensylvanien  Drucks  und  Verlags  der  Briider- 
schafft,  1745. 

The  original  general  title,  preface,  and  the  second  title, 
facing  page  58,  were  prepared  by  Prior  Onesimus.  Fac- 
similes of  both  titles  are  given  upon  opposite  pages. 

Die  Wiederdarstellung  \  Der  reinen  Paradisischen  Men- 
schheit,  oder  des  Jtingfr'dulichen  \  Ebenbildes  Gottes,  zvelches 
in  Adams  Schlaffist  verblicken,  tind  \  in  Christi  Leiden  una 
Stcrben  zvieder  aufenveckt  worden.  \  Vorgestellt  \  In  einer 
Sammhing  geistlicher  und  \    Theosophischer  \  Episteln.  \ 

"P         •r         t         'r 

This  work,  one  of  Beissel's  great  efforts  in  mystic  the- 
ology, was  a  quarto  of  283  pages,  and  was  full  of  abstruse 
speculations,  unintelligible  to  any  one  not  initiated  into 

110  The  only  known  copy  is  in  the  library  of  the  writer. 


Irenici  Thcodicai. 


239 


ZIONITISCHEN    Qtiffcs   t    CfceO, 
£>Dcr    one 

55i<  iwdj  enter  fangcn  0?ittf>t  in  ter  fj<rrM?m  SDZoramsSX&fjc  #  «itf  e<S<MP- 

0<nr  anf^qn  ®«fufo<  Libanoru,  unD  f>af  umcr  fcm  jtintorn  fccr 

SBdjjfjat  aiun  QJarfamifdjcn  ©cruet?  von  fid)  <j*s<&m. 

2te#  wh  <5©te  &ocbbegti«Wgtetiim&be4&dtm  fSroeffU^tfl 
THEOLOGI  t>er  Myftifchen  (5<D«e6»(Sel4rt&at. 

IRENICI 


fflMctit 


20*  wclcfxr  totrd)  W<  ©rtmme  txtf  Q5raim'<jaitt{f  tie  ©cfanbfffjftfe  Ut  tJk» 

rcinftm  ®ei|!c&  tor  £imfifd>m  SOPHIA  tptyfansen  jttr  Offat&minj 

£xr  g>«r«W|lfcf)«n-  3  u  n  3  f  t  a  11  f  cfe  a  f  ( :  nnt>  u?  gtfafbee  wdrtett  fwa 

^rfcjtcrucfctt  2fau  Dcr  2}crfo(>min<t  in  fritter  3$me  Mi 

©£)&  aiwmrflutcn  ©erncine. 

Seftefcenb  ift  -titter  S<witmlwi3  getTtttdjer  Gemots  *Bewcgmt» 

genunb  t£rf<if?nmcr6*  teller  Theofoohifchcr  Qm&fcfcrabefi/ 

KJcld?e  von  £>effi|clbm 

810  f«u  eettrwtf  Jrtuntt  tmb  s:i#il<$«  -iEioJbte  Jot  &£tfet'  tmS  Hue  «m  Cfcra  SJtf» 
trcjli<*?eit   ntUea   tea  #mb«*  bet  Qtafttit  w:  titwra  g{t(Ut6«J» 
Bottrririt  ttimmUt.  uat>  to*  6i<$*  o$*e<S-  BWfctett. 


EPHKATA  to  Pcafylraaiea  &ratftf  IRfc  ##&**  &ff  $fc»«WL  I74ff. 

Original  Title-Page  of  Beissel's  "  Hohe  ZeugnO'sse,"  as  Composed  by 
Israel  Eckerlin. 

Original  in  Pennypacker  Collection. 


240  The   German  Sectarians  of  Pennsylvania. 


©fe   QDf<fetfar(?<flim4 

GbvMH*  ®ottt$,  wldng.  in  2ttam*  ©cf&tf  <f?  MrWdjcn,  mfc 
(11  (^riftt  idDtn  ntio.  @f<r&«q  afcfiar.  aufmwtf t  twrftcn. 

torgtftaTt 

3n  etikr  Sammlung  gaffltcber  imt> 

THEOSOPHISCHER 


pittit 


tKrfnnm  fctf  ©tyetmniifj  Car  Offmfaruna  3$fu  <Ef>nf7#  in*  gfofdj, 

fipn  fcr  crffcn  £inlcudjnm$  an,  of*  tvcidc  gefctychct   Durd)   Dixef 

8d)t  fccr  (Sngltfdjm  .ftlar&rif,  tip  aitf  We  2M<n&im<j,  fane* 

Opftrs  am  <&eu?  tntftcgcft  reirt,  nub  *vie  folcftetf 

flKtffam  SKidjrigfcit  bet)  emem  jeDeii  0ottt$*#2ftHt» 

fd)«n  ftnfcett  raiifle. 

JDsbcy  tttcbe  t»cnitt,er 

&*<£<*£«  n»cbrt'cbtert  5»  fftrten  vwt  t>ero  Ratfcfcfefog 

<0Ott(d  nter  t>en  tfjrofcfcert  btr  Qftnben. 

BBS-  role  «of  tern  Sfficg  t>tr  aBUtorgsburt  na<b  rotifer  SJorft&uas   ®csft«  «Ue  Dinje, 

fit  ftMiwUw  eber  irefitftar,  ©uttd tmb  «6fc«,  £icfrt  nnt>  5in(?crnu&,  Jebtn  uitb 

let,  )a  ©Ott  feibftco.   in  alltn     3Blrcrpngtn    tabm  fa  bciiebtn.  baf 

tfl«  Sinb  bc3  SJerhrbcn*  nntrr  btm  flrtngen  ©crfc&t  b«r  ©cttlidjtn  Qo 

Kchtigftit  uufgeriekn,  nnb  mittjin  btr  rcitun  ^arobififcben  5Xtnf<6< 

fctit  BDeg  gemadjt  roabe  iu  ibrun  2tasgrur.ea< 

tC£e  ftl*f«  AlU«  eon  &0"  &**<tt™4«*wn  2h»rore  ttrfelben  tn  ore  6*nl<  oca 
(Brtfta  un»  finero  ciUjSrigai  gctfllufcen   t17flrtywbum   erltcatt ,  «no  (n  UtxtifriJJtt 
Jftfei^Hng  »&  "»  forum  <6pflti«&tn  log*  Wad?  M»e8{4*>«  »«rto>i 

Second  Title  of  Beissel's  "Hohe  ZeugnDsse" 


A  New  Title-page.  241 

the  mysteries  of  Rosicrucian  philosophy  or  the  teachings 
of  Boehme  and  Arnold.  It  is  really  in  two  parts,  viz.,  37 
meditations  and  67  theosophic  epistles. 

0*i 


ettptiffe 


<2B<<  manima 


etlflicfatt  fMen 


fttongot  nt$s<. 

©o  J)«*»«rt<n$H«r  at*  ©£«*&«<*<««  SiOft  JEfa  ChrifH,  Jfn 

©drum  ©dfffldxn  ^<*CBmf  <rltrn« ;  Un&K<f<tte,  €kjj  unwrfdKw 

taun  Um|?anfc»/  an  €MncQrf(U<$c£Infer,  iio&3t«<wan&«, 

Von  dettfdbm  «b« 

Um  3|eer  EomdjfWif tit  w®m,  gtfamntfw ,  mfc  /  Jtim  Unf <rrt<fo  Xnfcwr, 
an*  Ud)<  fi«8<*<n. 


EPHRATAv  tit  Pnfytomto*  fcnKf*  fc«r  ETlfcerfcMfty   1745* 

Title-page  used  after  the  Eckerlin  Expulsion. 
Original  in  collection  of  the  writer. 

It  will  be  noticed  that  upon  the  title-page  the  Kloster 
name  of  Beissel  is  Hellenized  in  meaning  and  Latinized  in 
spelling,  viz.,  Irenicus  Theodicaius  (Friedsam  Gottrechi). 
This  was  followed  by  a  preface  of  sixteen  pages,  written  by 
Onesimus.     This  preface,  together  with  both  title  and  sub- 


242  The  German  Sectarians  of  Pennsylvania. 


title  pages,  was  ordered  to  be  burned  when  the  Eckerlin 
episode  culminated  in  the  victory  of  the  superintendent. 
A  new  title,  preface  and  sub-title  were  now  prepared,  and, 

Myftif&e 
Un* 


33<t  man  ium 

Un* 
Men  Veat6mmen£e<f/ 


Fac-similk  of  Substituted  Title-pages. 


together  with  page  283,  were  reprinted,  and  the  68th  to  the 
73d  Epistles  (pp.  284-294)  were  added.  The  substituted 
title-pages  are  also  here  shown  in  fac-simile. 

Urstandliche   und  Erfahrungs-volle  \  Hohe  \  Zeugniisse 


Significance  of  the   Turtel  Taube.  243 

Wie  man  sum  |  Geistlichen  Leben  \  Unci  dessen  Vollkom- 
menheit  gelangen  m'dge.  Ephrala,  in  Pensylvanien, 
D rucks  der  Briidcrschafft,   1745. 

Mystische  \  Und  \  Erfahrungs-volle  \  Episteln^  \  In  sick 
enlhalleud,  \    Wie  man  sum   \    Geistlichen  Leben  \   Und  \ 
dessen   Vollkommenheit^  \  gelangen  m'dge. 

Another  issue  of  the  Ephrata  press,  bearing  the  date  of 
the  year  1745,  is  the  so-called  Comeien  Buch  (Cornet  Book), 
a  full  account  of  which  is  to  be  found  in  the  third  chapter 
of  this  volume. 

The  withdrawal  of  the  Eckerlins  and  their  followers, 
together  with  the  defection  of  the  younger  Mack  (The- 
ophilus),  tended  to  unsettle  the  industrial  feature  of  the 
Community,  and  was  felt  to  so  great  an  extent  in  the 
printing  department  that,  so  far  as  we  know,  there  were 
no  issues  whatever  from  the  press  of  the  Brotherhood 
during  the  year  1746. 

In  the  next  year  a  renewed  attempt  was  made  to  utilize 
the  press.  It  was,  however,  to  be  for  the  exclusive  use  of 
the  congregation.  This  resulted  in  the  printing  of  the 
hymn  book  known  as  the  Turtel  Taiibe,  which  was  fully 
described  in  our  chapter  upon  the  music  of  the  Cloister. 
The  significance  of  the  name  Turtel  Ta?ibe  (Turtle  Dove) 
given  to  this  collection  of  hymns  is  explained  as  follows : 
From  a  contemporary  manuscript  it  is  learned  that  it  dates 
from  a  mythical  connection  of  that  bird  with  the  tragedy 
of  the  crucifixion.  While  Christ  hung  upon  the  cross,  the 
ancient  legend  states,  a  turtle  dove  flew  towards  the  solemn 
scene,  and  alighting  upon  a  tree  near  the  cross,  sadly  sighed 
"  Kyrie,  Kyrie,  Kyrie,"  denoting  the  first  (Greek)  word  of 
the  prayer  Kyrie  Eleison  (Lord  have  mercy, — Ifyrios,  Lord  ; 
eleison,  have  mercy).  m 

It  was  during  the  printing  of  this  hymn  book  that  the 
mills  of  the  Community  were  destroyed  by  fire  as  narrated 


See  also  Song  of  Solomon,  ii :  14. 


244         The  German  Sectarians  of  Pennsylvania. 

in  a  former  chapter.  As  matters  in  the  Community  began 
to  settle  down  to  the  old  routine  during  the  preparation  of 
this  book,  the  Eckerlin  hneute  was  gradually  forgotten; 
and  while  the  book  was  yet  upon  the  press  overtures  were 
received  from  the  Mennonites,  looking  forward  to  the  trans- 
lation of  their  great  Martyr  Book  into  High  German  and  its 
publication  in  that  tongue. 

For  years  it  had  been  the  cherished  dream  of  the  followers 
of  Simon  Menno  in  America,  to  have  a  German  version  of 
Braght's  Martyrer  Spiegel  in  their  own  language.  For 
some  reason,  possibly  on  account  of  the  magnitude  of  the 
task,  and  the  scattered  condition  of  the  Mennonites  in  the 
Fatherland,  it  was  not  undertaken  either  in  Holland  or 
Germany.  Consequently,  when  the  Sauer  press  was  set 
up  in  Germantown  and  the  Bible  printed  there,  the  Men- 
nonites fondly  cherished  the  thought  that  now  there  was 
some  chance  for  a  fulfillment  of  their  long  fostered  desire. 

The  estrangement  between  Sauer  and  his  collaborators 
from  Ephrata,  and  the  unsatisfactory  quality  of  paper  used 
by  the  Germantown  printer  in  his  Bible,112  together  with 
the  lack  of  any  competent  translator  and  corrector  (proof- 
reader) caused  the  Mennonites  to  abandon  for  a  time  their 
project,  so  far  as  this  country  was  concerned,  and  again 
turn  their  attention  to  the  old  country.  This  resulted  in  a 
final  appeal  to  the  Brethren  in  Holland,  when  under  date 
of  October  19,  1745,  Jacob  Godschalck,  of  Germantown; 
Dielman  Kolb,  of  Salford  ;  Michael  Ziegler,  Yilles  Kassel 
and  Martin  Kolb,  of  Skippach,  and  Heinrich  Funck,  of 
Indian  Creek,  wrote,  under  instructions  from  the  various 
communities,  a  letter  to  Amsterdam  upon  the  subject.113 

As  no  reply  was  received  to  this  urgent  appeal  for  several 


112  See  letter  sent  to  Amsterdam,  Pennsylvania  Magazine  of  History 
and  Biography,  Vol.  v,  p.  276,  et  seq. 

113  Letter  in  full  in  Historical  and  Biographical  Sketches,  Pennypacker, 
Philadelphia,  1883. 


The  Great  Martyr  Book. 


245 


let 


Wgc  lip  an  MM 


fleftttcn  &a&en/unt)  fan*  tttwtet  iwrten/twn  £&nlh*3ett<m 

teonuais  ou3  nnKrfatflfojjcn  glaubiyOrMgm  ^rW*m,fmk$tfel^«tfr  Ofo,,^,!:,,  a^i,, 
let  mfu  $>oaanbi&ct  ©pt«uft^rta^  80^3;       dro8nu»in  8^* 

tom  T.J. V.  BRAGHt 

Ran  atcr  fergfalfioft  te«*o«6faitfco<  QhrfW  acj  Jutu  ftflmmul  <m*  $W  fli6tu4r. 


EPHRA-T  A  ilvPenfyKanieo, 
£>«#  uiU>  Serfo^  k c  23nfoerf($4fft.   Anno  MDCCXim 

TlTLE-PAGE   OF   THE   GREAT    MaRTVR    BOOK. 


246  The   German  Sectarians  of  Pennsylvania. 


o6er 


wim-WH^ 


unb  mit  tnefen  afau&mikfcigen  Urfun&en  »erme  &rt/ 

mmalw  anSPemtoatatiftfrnlr.  teg  $nx$rtuffc§e  gnrcuIKj  Mxt« 


EPHRATA  in  Penfylvanieij 
Ewgjjgflj&rfQ&g  for  gfiagffraffiC,  Anno  MDCCXLIff 

Title-page  to  the  Second  Part  of  the  Great  Martyr  Book. 


The  Dutch  Reply.  247 

years,  the  Mennonites  turned  their  attention  to  the  Ephrata 
Brotherhood,  who,  as  has  been  shown,  had  already  translated 
and  printed  a  few  extracts  from  the  book  for  them. 

One  of  the  Moravian  missionaries  from  Bethlehem,  who 
visited  Ephrata  at  the  time,  writes  in  his  diary  under  date 
of  March  20,  1748  : 

"  The  Mennonites  are  about  contracting  with  the  Ephrata 
press  to  translate  and  print  their  Book  of  Martyrs,  a  thick 
folio  written  in  Low  Dutch.  They  believe  what  the  martyrs 
spoke  was  inspired,  and  as  many  of  them  suffered  martyrdom 
for  denying  infant  baptism  they  strenuously  oppose  it." 

This  entry  in  the  Bethlehem  diary  gives  us  the  exact 
date  of  the  beginning  of  the  great  work  of  which  Prior 
Jaebez  was  the  translator  and  master  spirit.  Preparations 
were  now  made  by  the  Society  to  print  the  book.  Fifteen 
brethren  were  to  be  constantly  employed  upon  the  task 
until  its  completion ;  of  these,  eight  were  assigned  to  the 
printing  department,  namely,  four  as  compositors,  and  four 
as  pressmen,  two  to  each  press.  The  other  seven  wrought 
in  the  paper  mill,  the  whole  work  and  the  correction  of  the 
sheets  being  under  the  supervision  of  Prior  Jaebez. 

The  paper  for  this  edition  was  of  an  extra  quality  of 
stock,  and  was  prepared  with  great  care.  It  was  made  upon 
plain  sieves  without  any  special  watermark  ;  the  sheets 
when  bound  and  trimmed  measure  fourteen  by  seventeen 
and  one-half  inches,  the  page  of  type  matter  was  12  x  y}( 
inches;  two  pages  were  locked  up  to  a  form.  This  measure- 
ment would  indicate  that  each  page  was  brought  separately 
under  the  platen  to  be  impressed  upon  the  paper. 

When  the  work  was  well  under  way,  a  reply  was  received 
from  Holland  to  the  appeal  made  in  October,  1745,  which 
answer  was  intended  to  throw  a  wet  blanket  upon  the  whole 
enterprise.  It  stated  among  other  things  :  "  They  thought 
it  utterly  impracticable,  both  because  of  the  trouble  of  find- 
ing a  translator  and  because  of  the  immense  expense  that 


248  The  German  Sectarians  of  Pennsylvania. 

would  be  incurred."  As  a  way  out  of  the  difficulty  they 
suggested  that  some  of  the  brethren  who  understood  the 
Dutch  language  should  translate  the  chief  histories  in  which 
the  confessions  of  the  martyrs  are  given  and  have  them 
copied  by  the  young  people  in  manuscript.  By  so  doing 
would  be  secured  the  "  double  advantage  that  through  the 
copying  they  would  give  more  thought  to  it  and  receive  a 
stronger  impression."  1U 

The  work,  however,  was  now  upon  the  road  to  comple- 
tion, and  the  monumental  literary  venture  was  finally 
finished,  bound  and  ready  for  delivery  some  time  during 
the  year  1751.  It  had  taken  just  three  years  to  complete 
the  task.  A  council  of  Mennonites  was  now  called  and 
the  price  was  fixed  at  twenty  shillings  per  copy. 

The  binding  was  as  solid  and  ponderous  as  the  book  itself, 
and  consisted  of  heavy  boards  covered  with  leather  of  home 
tanning,  reinforced  by  mountings  of  brass  at  the  corners, 
each  of  which,  together  with  a  band  at  the  top  and  bottom 
of  the  book,  heavily  studded  with  large,  headed  brass  nails 
so  as  to  protect  the  leather.  Two  massive  brass  clamps  kept 
the  pages  and  cover  in  position  when  not  in  use.  Some  of 
the  copies  were  embellished  with  a  large  copper-plate  en- 
graving. No  definite  records  exist  as  to  where  these  plates 
were  printed,  whether  here  or  abroad.  Of  late  strong 
evidences  have  been  found  that  there  was  such  a  press  as 
copper-plates  are  printed  from  at  Ephrata  at  an  early  date. 

The  printing  of  this  book  proved  a  serious  undertaking 
for  the  Brethren  in  a  pecuniary  sense,  and  by  the  time  it 
was  completed  the  Brotherhood  was  deeply  in  debt.  This 
was  fortunately  soon  liquidated  by  the  heavy  sales  of  the 
book. 

Acrelius,  in  the  account  of  his  visit  to  the  Kloster  in  1753, 
says  that  Peter  Miller  told  him  that  he  himself  had  trans- 

114  The  greater  part  of  the  literature  of  the  Schwenkfelders  was  repro- 
duced and  disseminated  in  this  way  in  Pennsylvania. 


Completion  of  the  Great   Work.  249 

lated  the  whole  volume,  also  that  he  had  labored  upon  it 
for  three  years  and  was  at  the  same  time  so  burthened  with 
work  that  he  did  not  sleep  more  than  four  hours  during  the 
night.  At  the  time  of  this  visit  there  were  then  five  hundred 
[600?]  copies  still  on  hand,  the  price  having  been  advanced 
to  twenty-two  shillings.  What  became  of  the  rest  of  the 
edition  which  remained  unsold  at  the  outbreak  of  the  Revo- 
lution is  told  in  a  foot-note  by  Prior  Jaebez  [  Agrippa]  in  the 
Chronicon  : 

' '  When  there  was  a  great  lack  of  all  war  material  and  also 
of  paper,  the  fact  was  betrayed  that  there  was  a  large  quantity 
of  printed  paper  in  Ephrata,  which  then  was  pretty  soon  con- 
fiscated. Many  protests  were  raised  against  this  in  the  Settle- 
ment, and  it  was  alleged,  among  the  rest,  that  this  might  lead 
to  evil  consequences  on  account  of  the  English  army.  They 
resolved  not  to  give  up  any  thing  voluntarily,  but  that  it  would 
have  to  be  taken  by  force.  Consequently  there  arrived  two 
wagons  and  six  soldiers,  who  took  possession  of  all  the  copies 
of  the  Book  of  Martyrs,  after  making  prompt  payment  for 
them.  This  gave  great  offence  in  the  country,  and  many 
thought  that  the  war  would  not  end  favorably  for  the  country, 
because  the  memorials  of  the  holy  martyrs  had  been  thus  mal- 
treated. At  last,  however,  they  were  honored  again,  for  some 
sensible  persons  bought  in  all  that  were  left  of  them. ' ' 

The  Mennonites,  after  the  negotiations  had  reached  a 
certain  point,  appointed  Henrich  Funk  and  Dielman  Kolb 
as  a  committee  to  close  the  contract  with  the  Ephrata 
Brethren,  and  verify  the  translation.  Their  certificate  is 
appended  to  some  copies,  saying  : 

' '  It  was  desired  by  very  many  in  Pennsylvania  that  there 
should  be  a  German  translation  and  edition  of  the  Martyr  Book 
of  the  Defenceless  Christians  or  Tauffs-gesinneten,  before 
printed  in  the  Dutch  language,  and  the  Brotherhood  in  Eph- 
rata, at  Conestoga,  offered  and  promised  not  only  that  they 
would  translate  the  book,  but  would  take  care  that  it  should 


250  The  German  Sectarians  of  Pennsylvania. 

be  of  neat  print  and  a  Good  paper  and  at  their  own  cost,  if  we 
would  promise  to  buy  the  copies  and  have  none  printed  or 
brought  here  from  any  other  place.  Thereupon  the  elders  and 
ministers  of  those  communities  of  the  Tauffs-gesinneten  which 
are  called  Mennonites  (to  which  the  communities  the  said  book 
is  best  adapted),  went  to  Ephrata  and  made  there  with  their 
said  friends  an  agreement  that  they,  the  said  Tauffs-gesinneten, 
wTould  buy  the  said  books  at  a  reasonable  price,  and  would  not 
give  orders  elsewhere,  provided  they  should  receive  assurance 
of  good  work,  paper  and  translation,  but  if  the  print  should 
not  turn  out  well  they  should  be  released."  U5 

The  titles  of  this  splendid  folio,  which  is  really  two 
volumes  bound  in  one,  and  in  some  respects  the  most  re- 
markable book  of  the  colonial  period,  are  shown  on  pages 
245  and  246. 

A  further  comprehension  of  the  magnitude  of  this  venture 
is  gained  when  we  consider  the  quantity  of  paper  required, 
not  only  to  print  the  edition  but  for  a  single  book  ?  Every 
volume  contains  sixteen  full  quires  of  paper.  The  edition 
was  1300  copies,  consequently  when  we  consider  the  usual 
percentage  of  loss  allowed  at  that  period  it  amounts  to  a 
grand  total  of  no  less  than  1184  reams  of  this  extra  heavy 
paper. 

The  diarist  of  the  Community  further  tells  us : 

' '  That  this  book  of  Martyrs  was  the  cause  of  many  trials 
among  the  Solitary  and  contributed  not  a  little  to  their  spiri- 
tual martyrdom,  is  still  fresh  in  remembrance.  The  Superin- 
tendent, who  had  started  the  work,  had  other  reasons  than 
gain  for  it.  The  welfare  of  those  entrusted  to  him  lay  near 
his  heart,  and  he  therefore  allowed  no  opportunity  to  pass  with 
which  he  might  contribute  anything  to  it.  Those  three  years, 
during  which  said  book  was  in  press,  proved  an  excellent  pre- 
paration for  spiritual  martyrdom,  although  during  that  time 


115  por  certificates  in  full,  see  Pennypacker' s  Historical  and  Biographical 
Sketches,  pp.  157-173. 


Gospel  of  Nicodemus.  251 

six  failed  and  joined  the  world  again.  When  this  is  taken 
into  consideration,  as  also  the  low  price,  and  how  far  those 
who  worked  at  it  were  removed  from  self-interest,  the  biogra- 
phies of  the  \\o\y  martyrs,  which  the  book  contains,  cannot  fail 
to  be  a  source  of  edification  to  all  who  read  them.  Modera- 
tion and  vigilance  were  observed  during  this  task  as  strictly  as 
ever  in  the  convent ;  but  everything  was  in  such  confusion, 
that  in  spite  of  all  care,  each  had  to  submit  to  discipline  at 
least  once  a  day. ' ' 

During  the  year  1748  there  was  also  printed,  upon  the 
same  paper  as  was  made  for  the  Martyr  Book,  a  small  16 
mo.  of  88  pages,  entitled, — 

Die  Beschreibung  |  Des  \  Evangeliums  Nicodemi,  \  Von 
dan  I  Leyden  unsers  Herren  |  Jesu  Christi,  \  *  *  * 
Ephrata  Verlags  M.  M.  \  im  Jahr  1748. 

[Translation. — The  description  of  the  Gospel  of  Nicode- 
^ftHtfcbttfbms  mus>  °f  the  sufferings  of  our  Lord 

©wngdiumfBicifcffii.  Jesus  Christ' how  he  by  the  Jews' as 

ajonsciit  an  malefactor,  sorcerer,  etc.,  before 

fcpm  unfe*  6£ft«i  piiate  was  falsely  accused  and  inno- 

l!|lijfU<lP)PVffH/  cent*y  condemned  to  death.    As  also 

CR>t0<(.unn^Mr».  v       .»  °f  h's  burial,  resurrection  and  ascen- 

28teer  Don  ben  Sufceivalg    .        .        '    .  ,  ,      .,    ,  . 

£mUcbdtMt«3flubcrrfA«:*oc  S10t1'  etC'      ^hlch  WSS  descnbed   m 

BS2!BBJSSaS2?i'     the  thirtieth  year  of  the  reign  of  Ty- 
2B.cnud,  berius.     Ephrata,  Printed  at  the  ex- 

2mrcr(jcbu1tgu.»,«i?rtm/  Pense  of  [Verlags]>   M- M->   in  the 

5BcldK<*  bcfdincbcit  nwrtxn  111  tern   year  174.81. 

(titimngZybmt  This  was  a  reprint  of  the  Marburg 

TfWSTCW'Wif'SWfff?   edition  of  1561,  and  was  issued  as  a 

&bmaTDtO«B»mau       private  venture  of  Michael  Miiller, 

Bn3a6t  1748.  ,      ,  ,       ,  ,    ,       ^    , 

the  former  schoolmaster  of  the  Tul- 

Reduced  fac-simile  of 

title-page.  pehocken    Reformed    Church,  who 

was  one  of  the  converts  baptized  at  the  time  of  the  great 
revival  in  1735,  when  both  the  pastor,  Peter  Miller,  and 
Conrad  Weiscr,  his  chief  elder,  were  immersed  by  Beissel. 


252  The   German  Sectarians  of  Pennsylvania. 

Brother  Miller,  as  he  was  known,  was  a  married  man 
who,  upon  his  coming  to  Ephrata,  following  the  example 
of  Conrad  Weiser,  separated  from  his  wife  and  joined  the 
Zionitic  Brotherhood,  while  his  wife  entered  the  sister-house. 
After  the  disruption  of  the  Zionitic  Brotherhood  in  1745, 
the  couple  resumed  their  relationship  and  became  house- 
holders and  prominent  members  of  the  Secular  Community. 
It  is  usually  assumed  that  this  book  was  a  reprint  of  the 
Gospel  of  Nicodemus,  and  that  the 
version  published  in  1764  was  a 
second  edition  of  the  above  work. 
This  is  an  error,  for  the  edition 
of  1764  is  the  apocryphcal  Gospel 
pure  and  simple.  The  version  of 
1748  is  a  readable  paraphrase  of 
Nicodemus,  at  the  close  of  which  is 
printed  the  celebrated  letter  of  King 

Watkrmark  used  in  Ephrata  -     .  ,  .... 

Paper-Mill  for  Commercial    AbgarUS  to  Christ,  together  With  hlS 

answer ;  then  follows  an  Epistle  of 
Lentulus  to  the  Emperor  Tiberius,  and  a  extract  from  a 
life  of  Claudia,  the  wife  of  Pontius  Pilate,  and  the  account 
of  the  latter's  miserable  death. 

Great  value  was  placed  by  many  of  the  early  Germans 
upon  these  letters,  as  they  were  supposed  to  ward  off  sick- 
ness and  calamities  from  both  man  and  beast. 

Mention  was  made  in  a  former  chapter  of  the  cordial  feel- 
ing between  the  Lutherans  and  the  celibates  on  the  Coca- 
lico,  and  of  the  material  aid  extended  by  the  former  when 
the  mills  of  the  Kloster  were  destroyed  by  fire. 

Evidence  of  this  entente  cordiale  is  shown  by  the  publi- 
cation, in  1750,  even  while  in  the  midst  of  the  heavy  labor 
upon  the  Martyr  Spiegel,  of  a  small  quarto  of  48  pages, 
containing  three  hymns  or  poems  in  honor  of  the  Lutheran 
pastors  in  Pennsylvania  and  the  authorities  under  whose 
auspices  they  came  here.     The  title  reads  : 


THE    GERMAN    SECTARIANS    OF    PENNSYLVANIA. 


THE  ABGARUS  PORTRAIT  OF  CHRIST. 


FROM    »N   JNCIENT  COPY    IN   THE   SACHSE   COLLECTION. 


Honor  to   the  Lutherans. 


253 


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254  The  German  Sectarians  of  Pennsylvania. 


"  Eoving  proclamation  to  the  fathers,  friends  and  well- 
wishers  in  Europe,  issued  to  those  sent  by  them  as  shep- 
herds in  Pennsylvania,  upon  this  their  praise  and  thanks- 
giving festival,  celebrating  their  safe  arrival,  which  falls 
annually  upon  the  15th  of  January." 

This  title  alludes  particularly  to  the  coming  of  Pastor 
Peter  Brunholtz,  together  with  the  two  deacons  (Candit. 
Theolog.),  Johann  Helfrich  Schaum  and  Johann  Nicholas 
Kurtz,  January  15,  1745.     (Ordained  August  14,  1748). 

This  little  quarto,  the  only  known  copy  of  which  is  in 
the  Pennypacker  collection,  is  divided  into  three  parts. 
The  first  consists  of  eleven  pages,  "  A  hymn  of  several 
awakened  souls  and  beginners  in  the  conversion,  sent 
from  Europe  upon  the  Thank  festival  of  the  15th  of 
January,   1750." 

The  second  part,  containing  ten  pages,  is  a  colloquial 
poem  between  the  patriarchs  Adam,  Enoch  and  Noah. 
It  is  entitled  "Rev.  P[eter]  B[runholtz]  Ecstasy  in  His 
Sickness." 

The  third  and  last  part  contains  twenty-six  pages.  It  is  a 
metrical  poem,  composed  in  honor  and  in  the  memory  of  the 
Rev.  August  Herman  Fraucke  (d.  June  8,  1723)  founder  of 
Halle  Orphanage,  the  institution  under  whose  auspices 
Muhlenberg  and  his  assistants  came  to  this  Province. 

The  title  of  this  tribute  was  :  "  The  remembrance  of  the 
righteous  upon  the  Rev.  August  Herman  Francke's  blessed 
death."  Reduced  fac-similes  of  the  title-pages  of  these 
three  parts  are  reproduced.  The  general  title  is  unfortun- 
ately wanting  in  the  copy  at  our  disposal. 

We  will  here  leave  the  issues  of  the  Press  of  the  Brother- 
hood for  a  short  time  to  resume  our  narrative  of  the  Cloister. 


CHAPTER    XL 

THE    NANTMEL    REVIVAL. 


lip 

"i^K. 

gg 

v'.Btfg.  "'■'..-''■. 

§ 

Wapptn  dc 

>n  (Slogau. 

'or  a  time  after  the  exodus 
of  the  two  Eckerlins — 
Onesimus  and  Jephune — 
the  discipline  of  the  Kloster  was 
quite  unsettled.  The  younger 
brother,  Jotham,  still  remained 
and  posed  as  prior,  while  Elim- 
elech  was  also  within  easy  call. 
How  the  two  brothers  finally 
left  the  settlement  was  fully 
told  in  a  former  chapter.  Ac- 
cording to  Agrippa,  "  the  scan- 
dal of  this  schism  spread  through  the  whole  country,  and 
just  as  formerly  this  small  community  had  by  its  harmony 
brought  everything  close  together,  so  did  this  disunion  now 
dissolve  everything.  The  merchants  of  Philadelphia,  who 
had  traded  with  them,  were  displeased  at  this  loss.  They 
had  expected  to  find  indulgence  for  their  worldly  life  from 
these  supposed  saints,  and  if  the  Government  had  been 
able  to  interfere  the  affair  would  have  been  brought  before 
the  courts,  but  the  sins  were  not  against  the  Government, 
but  against  God." 

After  a  number  of  the  dissatisfied  ones  among  both  orders 
had  left  the  settlement  and  joined  the  colony  on  the  New 
river,  and  peace  and  quietness  was  again  restored,  a  festival 


255 


256  The  German  Sectarians  of  Pennsylvania. 

of  thanksgiving  was  held  on  September  27,  1745,  when  ten 
of  the  brethren  renewed  their  covenant  by  baptism.  A  few 
days  later  they  were  followed  by  fourteen  others.  After 
the  baptism  the  hair  of  all  of  the  brethren,  including  Beis- 
sel's,  was  cut ;  the  tonsure,  however,  was  omitted.  Upon 
the  following  day  the  bread  was  broken  in  the  Saal  of  Zion 
in  presence  of  both  orders.  Upon  this  occasion  Beissel  was 
again  installed  as  Chief  Priest  and  Superintendent,  while 
Brother  Jethro  (Jacob  Gass)  was  appointed  Prior. 

The  example  set  by  the  brethren  was  immediately  fol- 
lowed by  the  sisters,  so  that  all  of  them  were  re-baptized 
by  Beissel  on  two  days,  October  3d  and  15th,  1745,  after 
which  the  remaining  brethren  were  also  immersed.  So 
great  was  the  enthusiasm  upon  this  occasion,  that  a 
proposition  was  made  to  celebrate  this  day  annually  similar 
to  the  Schwenkfelders'  Gedenckniiss  Tag,  in  memory  of 
this  reunion,  and  that  upon  the  recurrence  of  that  day  all 
members  were  to  be  again  baptized.  This  plan,  however, 
was  not  carried  out. 

Complete  harmony  now  appeared  to  be  restored  in  the 
settlement,  but  to  further  eliminate  all  reminders  of  the 
Eckerliu  regime  it  was  proposed  that  the  brethren  leave 
their  houses  upon  the  hill  and  build  a  convent  in  the 
meadow.  The  story  of  the  brotherhouse,  "  Bethania," 
has  been  told  in  our  previous  volume.  It  will,  however, 
be  of  interest  to  note  the  changes  wrought  by  the  abandon- 
ment of  Zion  by  the  Brotherhood.  The  widowers  and 
widows  who  lived  in  the  convent  Kedar,  which  belonged 
to  the  Sisterhood,  now  moved  into  Zion,  and  the  brethren 
temporarily  took  their  place.  This  act  virtually  marks 
the  disbandmeut  of  the  Zionitic  Brotherhood,  which  culmi- 
nated on  October  22,  1745,  when  they  handed  Zion  Con- 
vent and  its  outbuildings  over  to  the  secular  congregation 
for  the  uses  of  its  poor. 

The  next  matter  of  note  took  place  December  27th  of  the 


THE    GERMAN     SECTARIANS    OF     PENNSYLVANIA. 


THE     ECKERLIN     BELL. 

PHOTOGRAPH  FURNISHED  BV  SAM'L  M.  SENER,    ESQ. 


The  Eckerlin  Bell.  257 

same  year,  when  the  Brotherhood  sold  the  large  tower  clock 
and  bells  to  the  Reformed  and  Lutheran  churches  in  Lan- 
caster. The  largest  of  these  bells  was  cast  in  England  to 
the  order  of  Onesimns  (Israel  Eckerlin),  at  a  cost  of  eighty 
pounds  sterling.     It  bore  the  inscription  : 

Sub  Auspicio  Viri  Venerandi  Onesimi  Societatis  Ephra- 
tensis  Praepositi. 

[Translation. — By  order  of  the  Venerable  Onesimns, 
Superior  of  the  Ephrata  Society.  ] 

This  was  sold  to  the  Lutheran  Church  of  the  Holy  Trinity 
at  Lancaster,  and  there  for  years  called  the  faithful  to  church 
or  pealed  out  merrily  upon  joyous  occasions — or  solemnly 
tolled  when  some  one  was  carried  to  his  last  resting-place 
in  the  Gottes-acker  beside  the  church. 

In  the  year  1854  the  latter  corporation  concluded  to  dis- 
pense with  the  old  bell.  It  was  sold  to  Gottlieb  Sener,  a 
member  of  the  church,  who  presented  it  to  the  Washington 
Fire  Company,  and  for  almost  thirty  years  it  did  duty  as 
an  alarm  bell,  its  brazen  notes  calling  the  volunteer  firemen 
to  rally  for  the  protection  of  property  from  the  devouring 
element.  Upon  the  disbanding  of  the  company  in  1882 
it  was  purchased  by  Mr.  J.  Frederick  Sener  and  presented 
to  Grace  Lutheran  Church,  an  English  offshoot  of  old 
Trinity  Church.  It  now  has  a  crack  very  similar  to  our 
old  Liberty  bell. 

HE  most  idiotic  incident  connected  with  Beissel's 
rule  of  the  settlement,  next  to  the  demolish- 
ment  of  the  prayer-saal  of  Kedar  as  narrated  in 
our  former  volume  (p.  381),  was  the  uprooting 
of  a  young  orchard  of  one  thousand  fruit  trees 
which  had  been  planted  under  the  supervision  of  the 
Eckerlins  and  was  then  about  coming  into  bearing. 

Jethro  after  serving  four  months  as  Prior  was  superseded 
by  Jaebez.     How  under  his  oversight  the  present  brother- 


258  The  German  Sectarians  of  Pennsylvania. 

house  was  built  has  already  been  fully  told.116  The  office 
of  Prior  at  that  time  was  by  no  means  a  sinecure,  as  Prior 
Jaebez  experienced  from  the  moment  he  assumed  the  em- 
broidered robe  and  jeweled  breast-plate.  Ere  six  months 
passed  the  modest  Jaebez  asked  to  be  relieved  of  his  charge 
and  again  became  an  humble  brother  in  the  cloister.  The 
Chronicon  thus  mentions  this  episode  : 

"It  was  the  custom  of  the  other  priors  to  try  to  establish 
themselves  firmly  in  their  office  by  gaining  the  favor  of  the 
Brethren  ;  he,  on  the  contrary,  never  cultivated  any  fellow- 
ship with  any  of  the  Brethren,  which  indeed  was  the  cause  of 
his  early  fall.  With  this,  he  also  came  into  too  close  intimacy 
with  the  Superintendent,  whereby  he  was  more  heavily  bur- 
dened with  the  weight  of  his  spirit  than  his  human  nature 
could  bear. ' ' 

So  when,  September  5,  1746,  Jethro  was  again  installed 
in  the  office  and  assumed  the  responsibilities  of  Prior,  one 
of  his  first  rulings  was  that  his  late  predecessor  Jaebez  be 
prohibited  from  holding  any  intercourse  with  Beissel  except 
by  his,  Jethro's,  permission.  This  was  a  hard  blow  for  the 
erudite  Jaebez,  but  it  was  accepted  in  a  spirit  of  meek  humil- 
ity and  obedience.  As  the  burden  grew  heavier  upon  him 
he  composed  a  hymn  of  nine  stanzas.117 

Ach  komme  bald  !  mein  Freund,  in  deinem  Garten,  dann  sonsten  zeit- 
igen  die  Friichte  nicht :  mir  ist  oft  bang  bey  viel  und  langem  warten,  weil 
mein  Gemiitb  allein  auf  dicb  gericht  Hat  mich  die  sckwartze  Trauer 
Nacht  schon  hesslich  ungestalt  gemacht  ;  so  kalte  ich  dock  an  mit  Fleben, 
dein  sckones  Angesickt  zu  seken. 

This  hymn  extolled  the  virtue  and  humility  of  Beissel  as 
the  spiritual  guide  of  the  congregation.  It  produced  the 
desired  effect,  for  the  Superintendent  read  it  out  to  the 
Prior,  and  ordered  the  harsh  rules  against  Jaebez  revoked. 
Thus  once  again  the  two  leading  characters  of  the  congre- 


116  Volume  I,  pp.  479,  et  seq. 

"'  Printed  on  page  292  of  Paradisiches  Wunderspiel. 


Migration  of  Sabbath-keepers.  259 

gation  were  in  full  accord,  and  Jaebez,  now  freed  from  all 
subjection  to  his  successor  the  Prior,  was  again  entrusted 
with  the  most  important  work  of  the  Kloster. 

We  now  arrive  at  one  of  the  most  interesting  chapters  in 
the  history  of  the  Ephrata  movement.  Even  before  the 
expulsion  of  the  Eckerlins,  revivals  were  held  among  the 
English  and  Welsh  Sabbatarians,  who  had  settled  in  the 
valley  of  the  French  creek  in  Nantmel,  Chester  county. 
This  settlement  of  Sabbath-keepers  dates  back  to  the  first 
quarter  of  the  eighteenth  century  and  was  the  result  of  a 
desire  upon  the  part  of  the  Providence  Sabbatarians  for  a 
community  of  their  own,  where  they  could  live  undisturbed 
and  exercise  the  dictates  of  their  conscience  according  to 
their  own  laws.  For  this  purpose  a  number  of  families 
of  the  Providence  (Newtown,  Delaware  county)  church  had 
surveyed  to  them  in  171 7  large  tracts  of  land  on  the  north 
branch  of  the  Brandywine  and  French  creek.  Prominent 
among  those  who  settled  upon  their  lands  were  Owen 
Roberts,  William  Iddings,  Richard,  Jeremiah  and  John 
Peircell  (Piersol),  David  Roberts,  William  Phillips,  John 
Williams,  William  David,  Samuel  Nutt,  Philip  Roger, 
John  James,  Mordecai  Lincoln,  Lewis  David,  Simon 
Meridith. 

^.^  ^  few  years  later  the  infant  colony  was  re- 

/^^H  ^£fe  inforced  by  a  number  of  families  from 
tku.  ■■■  the  Great  Valley  Baptist  Church.  These 
^B  were  led  by  Phillips  Davis,  Lewis  Wil- 

'       JeS    H        Hams,  Richard  Edwards,  Griff y  Griffiths 
]h&  and  William  James,  who  broke  off  from 

^p  that  church  on  account  of  their  change 

^■■1  of  sentiment  concerning  the  Sabbath. 

1|  ^"^fflp    This  migration  was  soon  followed  by  f  ur- 
^*~         Y       ther  accessions,  and  the  society  at  Nant- 
mel became  numerically  the  strongest 
in  the  country,  although  the  Newtown  (Providence)  con- 


260         The  German  Sectarians  of  Pennsylvania. 

gregation  was  always  considered  the  chief  seat  of  the 
society. 

Even  dismissals  from  one  church  to  another  of  different 
faith  were  not  an  uncommon  occurrence  during  this  period 
of  our  settlement,  nor  were  they  confined  to  the  two  branches 
of  the  Baptist  denomination,  but  a  church  would,  if  occasion 
required  it,  dismiss  such  members  over  to  another,  though 
of  a  different  denomination,  rather  than  have  them  sever 
their  connection  in  a  summary  manner. 

One  of  these  curious  certificates  came  into  the  possession 
of  the  writer  several  years  ago,  and  proved  to  be  the  dis- 
missal of  a  family  from  the  Presbyterian  church  in  the 
Great  Chester  Valley  to  the  Baptist  church  in  the  same 
vicinity.118  The  document  well  illustrates  the  good  feeling 
and  intercourse  which  at  that  time  existed  between  these 
two  denominations  in  Chester  county  : 

To  the  Christian  Congregation  in  Tredyffrin  going  under 
the  denomination  of  Baptists. 

These  are  to  certify  to  you,  that  ye  bearers,  David  John  and 
Jane  his  wife,  have  for  some  time  been  members  in  full  com- 
munion with  us,  and  have  behaved,  as  far  as  we  know,  regu- 
larly and  Christianly,  but  of  late,  scruples  have  rose  in  their 
minds  about  their  baptism,  so  that  they  profess  themselves 
bound  in  conscience  to  seek  to  have  that  ordinance  adminis- 
tered to  them  your  way.  As  such  above  expressed,  therefore, 
and  on  this  account  we  dismiss  them  and  recommend  them  to 
your  fellowship  and  Christian  care. 

Samuel  Evans,  Minister. 
James  Abraham. 
David  Griffith. 

It  was  from  intercourse  with  these  people  that  Conrad 
Beissel  first  obtained  his  peculiar  views  of  keeping  the 
Sabbath.     In  after  years  the  cordial  and  fraternal  feeling 


118  Original   now  in  possession  of  Hon.    Horatio   McClain  Jones,  St. 
Louis,  Mo. 


Israel  Seymour.  261 

between  the  Ephrata  celibates  and  the  English  Sabbata- 
rians at  Nantmel119  was  an  unbroken  one.  The  English 
settlement  as  time  went  on  increased  by  converts  from 
among  the  Quakers  as  well  as  from  other  denominations. 

One  of  the  earliest  and  most  enthusiastic  converts  of  the 
Sabbatarian  movement  in  Nantmel  was  one  Israel  Seymour, 
who  appears  to  have  been  a  man  of  some  natural  gifts  and 
considerable  versatility.  He  was  born  in  New  Castle 
county,  and  originally  followed  the  sea,  rising  to  the  com- 
mand of  a  vessel,  which,  by  the  way,  tradition  tells  us  was 
a  piratical  craft,  engaged  in  freebooting.  How  or  by  what 
influence  he  drifted  to  the  Sabbatarian  settlement  at  French 
creek  does  not  appear. 

The  records  inform  us  that,  in  1746,  Israel  Seymour,  his 
sister  Hannah  Hackley  and  Abel  Griffith  entered  Bethania 
and  Saron  for  instruction,  but  finding  the  mode  of  life  and 
discipline  too  strict,  asked  to  be  again  released.  Beissel 
consented  to  this,  but  before  dismissing  Seymour  baptized 
him  again  and  ordained  him  to  service  among  the  English 
and  Welsh.  Returning  to  Nantmel,  Seymour  was  well  re- 
ceived as  an  evangelist,  and  his  labors  resulted  in  a  number 
of  households  and  single  persons  joining  the  Ephrata  Com- 
munity and  casting  their  lot  with  Beissel  and  his  followers. 
Among  these  people  we  find  the  families  of  Jeremiah  Pier- 
sol,  John  Derborough,  Job  Stretch,  and  some  single  persons 
as  Thomas  Peascify  \sic\  David  Roger  and  others. 

Israel  Seymour  soon  gathered  converts  enough  in  that 
part  of  Chester  county  to  warrant  the  building  of  a  com- 
munity house  or  monastery,  somewhat  similar  to  the  Eph- 
rata buildings,  but  upon  a  lesser  scale.  This  house  was 
also  called  Bethania,  and  was  erected  by  the  Ephrata 
brethren.  The  intercourse  between  the  two  communities 
now  became  quite  close  and  intimate,  the  services  upon 

119  Derived  from  Nantmel  [Nantmeal,  Nantmill]  in  Radnorshire,  Wales. 


262  The  German  Sectarians  of  Pennsylvania. 

every  third  week  being  conducted  by  some  of  the  mystics 
from  the  Ephrata  Cloister,  both  sexes  being  represented. 

In  the  course  of  these  visits,  one  of  the  younger  sisters,  a 
daughter  of  Johann  Henrich  Hagemann,  became  enamored 
of  the  English  evangelist,  and  took  up  her  residence  in 
the  hermitage  at  French  creek  under  the  pretence  of  per- 
fecting herself  in  the  English  language,  with  Israel  Sey- 
mour as  her  tutor  The  tender  affection  was  reciprocated 
by  the  latter,  and  it  was  not  long  ere  the  celestial  Bride- 
groom was  renounced  for  the  more  material  Englishman. 

This  escapade  caused  a  great  commotion  in  the  settlement 
as  well  as  among  the  French  creek  congregation,  who  as- 
serted that  Seymour  could  not  preach  nearly  so  forcible  a 
sermon  since  his  renunciation  of  celibacy.  The  union 
was  by  no  means  a  happy  one,  as  Seymour  was  subject  to 
fits  of  insanity,  and  at  such  times  was  entirely  irresponsible 
for  his  actions.  Agrippa  in  commenting  upon  this  episode 
says : 

' '  A  married  life  thus  commenced  in  fraud  and  hypocrisy 
could  not  bear  good  fruit,  for  he  had  not  learnt  to  descend 
from  his  spiritual  height  and  priestly  dignity,  and  to  take  upon 
himself  the  burden  of  a  household.  And  she,  as  a  spiritual 
virgin,  was  not  accustomed  to  submit  to  a  man.  After  this  he 
left  the  service  of  the  congregation  and  his  hermitage,  where 
the  tempter  had  mocked  him  with  false  sanctity,  and  the  Breth- 
ren erected  for  him  another  dwelling-house.  But  the  tempter 
did  not  rest.  He  breathed  into  him  very  suspicious  thoughts 
towards  the  Superintendent,  namely,  that  the  same  had  envied 
him  his  gifts,  and  that  this  female,  therefore,  had  been  made 
use  of  to  bring  about  his  fall.  All  this  caused  him  to  lose  his 
senses,  and  he  was  for  some  time  a  victim  of  madness.  For 
all  this  he  had  to  thank  his  having  with  unwashed  hands  en- 
gaged in  so  important  official  duties. ' ' 

Owing  to  the  defection  of  Seymour  the  community  at 
French  creek  experienced  a  serious  check,  and  while  a  few 


Cunning  Frauds.  263 

of  the  English  moved  to  Ephrata  and  adhered  to  the  con- 
gregation on  the  Cocalico,  the  majority  renewed  their  fealty 
to  the  plain  Sabbatarian  doctrine,  and  in  1762  built  a  meet- 
ing-house (of  30x22  feet)  beside  the  old  burial-ground 
at  Nantmel  (near  Knauertown,  Warwick  township).  All 
vestige  of  this  old  sanctuary  has  long  since  disappeared. 
Of  the  Welsh  and  English  converts,  occasional  traces  are 
found  in  the  Ephrata  burial  records,  thus  showing  that  at 
least  a  few  remained  in  union  with  the  German  mystics 
unto  death.  Of  the  householders  who  came  to  the  Cocalico 
the  younger  generations  gradually  intermarried  with  their 
German  neighbors  and  became  Germanized,  if  the  term  may 
be  permitted. 

Returning  once  again  to  Israel  Seymour.  After  regaining 
his  reason  he  engaged  in  a  series  of  cunning  frauds,  which 
seriously  involved  not  only  his  wife's  father  Johann  Henrich 
Hagemann  and  his  family,  but  several  other  landed  pro- 
prietors who  were  members  of  the  secular  congregation. 
Ephrata  records  state  that  so  subtle  were  his  frauds  that 
neither  magistrate  nor  jurist  could  get  behind  his  artifices. 
The  chief  burden  of  his  misdoings,  however,  fell  upon  his 
wife's  family,  and  culminated  after  the  death  of  the  elder 
Hagemann  in  1753,  when  a  bond  of  Seymour's  was  entered 
up  against  the  estate,  which  threatened  to  wipe  out  the 
whole  residue.  In  their  great  extremity  the  family  placed 
the  matter  in  the  hands  of  Jaebez  for  adjudication.  The 
latter  appealed  to  Justice  Conrad  Weiser,120  who  advised 
that  the  Orphans'  Court  had  best  rule  upon  the  case,  and  if 
possible  adjust  the  matter  so  as  to  protect  the  estate.  What 
the  outcome  of  this  adjudication  was  is  not  known  to  the 
writer ;  one  result,  however,  was  that  Seymour  immediately 
fled  the  country  upon  hearing  that  the  matter  was  to  be 
ventilated  by  the  Orphans'  Court. 

The  next  we  learn  of  the  fugitive  is  found  among  Ed- 


Original  letter  in  the  Rupp  collection. 


264  The   German  Sectarians  of  Pennsylvania. 

wards'  manuscript  notes  of  materials  for  a  history  of  the 
Baptists.  From  these  it  appears  that  he  journeyed  into 
the  Carolinas,  and  there  enlisted  in  the  army  to  fight 
against  the  Indians.  In  one  of  the  engagements  with  the 
savages  his  horse  was  shot  from  under  him  ;  this  so  affected 
him  that  he  earnestly  prayed  to  Almighty  God,  and  made  a 
vow  that  if  God  would  save  him  out  of  this  danger  he  would 
mend  his  life.  After  victory  was  won  he  retired  from 
the  service,  and  went  to  the  parish  of  St.  Mark,  Craven 
county,  South  Carolina.  Here  a  few  of  the  original  Nant- 
mel  Sabbatarians  had  settled  a  year  or  so  previously ;  they 
were  without  any  preacher  and  received  Seymour  gladly 
and  chose  him  as  their  minister.  In  the  meantime  several 
others  from  Nantmel  joined  the  settlement ;  among  these 
were  John  Dumckly,  Joshua  Edwards,  Benjamin  Gregory, 
Eli  Harris,  Thomas  Owen  and  Victor  Nally,  all  men  of 
family  and  some  wealth  ;  the  last  two  came  in  1757. 

Just  what  became  of  Seymour's  Ephrata  wife  is  an  un- 
solved mystery,  there  does  not  appear  to  be  any  record  of 
her  death  in  the  Community  registers,  nor  is  there  anything 
to  show  that  he  took  her  along  upon  his  flight  to  the  Caro- 
linas. According  to  the  Edwards  MSS.,  Seymour  upon  his 
return  from  the  Indian  wars  married  Mary  Nally,  daughter 
of  Victor,  by  whom  he  had  three  children. 

Israel  Seymour  during  his  lucid  periods  organized  the 
scattered  settlers  into  a  congregation  similar  to  the  Eph- 
rata church.  Edwards  tells  us  this  was  strictly  a  Sabba- 
tarian community,  wherein  all  of  the  Ephrata  features, 
such  as  love-feasts,  foot-washing  and  singing  were  strictly 
adhered  to.  This  congregation  became  known  as  the 
Broad  River  Church,  and  at  the  time  of  Edwards'  visit  in 
1770  consisted  of  eighteen  families,  all  of  whom  were  bap- 
tized. Edwards  further  mentions  in  his  note  that  he  (Sey- 
mour) was  then  compos  mentis,  from  which  it  would  appear 
that  he  was  still  subject  to  periods  of  mental  aberration. 


Seymour  in  South   Carolina. 


265 


Nothing  was  heard  at  Ephrata  of  Seymour  until  about 
fifteen  yeais  after  his  sudden  departure,  when  a  letter  was 
received  from  him  at  the  Kloster,  stating  that  it  was  his 
intention  to  return  to  that  institution.  This  was  followed, 
after  the  lapse  of  yet  another  fifteen  years  (1783),  by  a 
missive  which  was  signed  by  him  and  more  than  forty 
members  of  his  congregation,  which,  as  Agrippa  says, 

' '  Shows  that  God  afterwards  made  use  of  him  to  build  up 
an  English  congregation  according  to  the  plan  he  had  projected 
when  still  living  a  Solitary  in  the  Settlement.  And  since  he 
put  his  hand  to  the  plough  again,  according  to  his  vow,  and 
returned  to  his  former  faith,  the  preceding  narrative  will  not 
be  prejudicial  to  him,  for  the  ways  of  God  are  incomprehensi- 
ble, and  all  of  us  will  fall,  although  it  were  better  we  fell  into 
the  hands  of  God  than  into  the  judgment  of  the  world." 


CHAPTER    XII. 

THE   GIMBSHEIM    REVIVAL. 


(F 


iE  will  now  shift  our 
scene  for  a  few  mo- 
ments once  again  to 
the  Palatinate  beyond  the  sea. 
Nestling  among  the  vine-clad 
hills  on  the  west  bank  of  the 
Rhine,  between  Worms  and 
Oppenheim,  is  the  village  of 
Gimbsheim;  a  little  further  in- 
land is  Alsheim, — both  in  the 
vicinity  or  jurisdiction  of  his- 
toric Alzey.  In  the  former  vil- 
lage, on  the  Rhine,  lived  Johann  Peter  Beissel,  an  elder 
brother  of  our  Magus  on  the  Cocalico,  who  it  appears  had 
about  this  time  also  been  imbued  with  the  feeling  of  spiritual 
unrest  and  religious  fervor  then  so  rife  in  the  Palatinate. 

After  Conrad  Beissel's  arrival  in  America  a  continuous 
correspondence  was  kept  up  between  the  brothers.  This 
was  chiefly  upon  religious  subjects,  and  the  Pennsylvania 
letters  had  a  strong  influence  upon  the  brother  in  German}-. 
After  the  establishment  of  the  monastic  feature  at  Eph- 
rata,  a  formal  testimony  was  prepared  and  sent  abroad  to 
the  brother  in  Germany.  This  was  afterwards  incorporated 
in  the  Theosophische  Episteln  (No.  IV,  p.  84).  It  was  also 
reproduced  and  circulated  among  the  Sectarians  in  Germany, 

266 


Opposition  of  the   Clergy.  267 

and  proved  the  means  of  bringing-  about  a  great  religious 
revival  in  Ginibsheim,  Alsheim  and  the  surrounding  coun- 
try. Thus  was  the  direct  influence  of  the  Ephrata  theos- 
ophy  extended  to  the  Fatherland.  How  it  took  root  and 
flourished  for  a  time  the  sequel  will  show. 

When  this  pietistic  revival  took  definite  shape  and  an 
extended  form,  efforts  were  instituted  by  both  the  regular 
Catholic  and  the  Reformed  clergy  to  crush  this  new  move- 
ment of  non-conformity ;  as  noted  in  the  Ephrata  records, 
"They  sounded  the  alarm,  and  every  Sunday  thundered 
from  their  pulpits  against  these  new  Pietists." 

The  principals  in  this  persecution  were  the  Reformed 
ministers  of  the  two  villages,  who,  finding  that  the  local 
magistrates  were  powerless  to  act,  brought  the  matter 
before  the  consistory  at  Heidelberg.  This  ecclesiastical  tri- 
bunal either  hesitated  or  was  at  a  loss  to  know  just  how  to 
check  the  new  revival  movement,  and  at  a  sitting  held 
April  21,  1742,  referred  the  case  back  to  the  local  magis- 
trates. The  clergy,  not  to  be  daunted,  under  date  of  May 
7,  1742,  made  a  direct  appeal  to  Charles  Philip,  Count  Pal- 
atine, who,  after  hearing  the  case,  also  refused  to  take  action 
in  the  premises.  A  part  of  this  controversy  found  its 
way  into  the  newspapers  and  was  reprinted  by  Sauer  in 
his  paper  for  January  and  February,    1744.121 

Shortly  after  the  failure  of  their  efforts  both  Reformed  min- 
isters of  Gimbsheim  and  Alsheim  suddenly  died, — an  event 
looked  upon  the  by  Sectarians  as  providential,  and  as  a 
divine  rebuke  to  their  persecutors.  The  following  printed 
notice  was  issued  and  circulated  : 

"That  as  it  hath  pleased  the  Lord  to  remove  our  two 
greatest  accusers  by  a  timely  death,  Pastor  Hess  of  Alsheim 


121  Extract  "  Churpfalzisches  Kirchenraths  Protocoll,  d.  d.  Heidelberg, 
d.  21,  April,  1742  (XLII  Stuck,  January  16,  1744.)  Copia  des  schreibens 
von  Kirchen  Rath  an  seine  Chur-Fiirstliche  Durchl.  (XLHI  Stuck  Feb- 
ruary 16,   1744). 


268  The   German  Sectarians  of  Pennsylvania. 

and  Pastor  Bar  of  Gimbsheim,  within  a  few  weeks, — so 
do  we  now  take  greater  liberties  in  our  good  endeavors  so 
long  as  it  may  please  the  Lord." 

The  remarkable  death  of  these  two  pastors  caused  the 
widow  of  the  Gimbsheim  minister  to  issue  a  statement  that 
the  Pietists  had  "prayed  the  two  ministers  to  death,"  a 
charge  which  was  met  by  a  denial  and  statement  that  "  they 
prayed  for  their  enemies  and  not  against  them." 

'Ount  Charles  Philip  having  died  (December 
31,  1742),  renewed  charges  were  brought  against 
the  awakened  upon  the  accession  of  Karl  Theodor 
as  ruler  of  the  Palatinate,  resulting  in  the  arrest, 
conviction  and  fining  of  the  leaders  in  the  revival 
movement.  Therefore  they  were  obliged  to  look  to 
other  places  for  liberty  of  conscience,  so  a  number 
of  them  went  to  Herrnhaag  and  Gelnhausen  ;  here 
also  clerical  opposition  manifested  itself,  and  the 
plan  was  now  seriously  entertained  for  an  emigration  of 
the  whole  congregation  to  Pennsylvania.  This  was  in 
response  to  repeated  missives  from  Ephrata ;  the  great 
obstacle,  however,  in  the  way  of  obtaining  this  desired 
object  was  a  lack  of  funds  necessary  for  the  passage,  as 
all  of  the  Gimbsheim  awakened  were  of  the  poor  laboring 
class.  To  overcome  this  difficulty,  funds  v/ere  sent  out  by 
the  Ephrata  Community  in  1748  to  pay  their  passage. 

The  first  contingent  arrived  at  Philadelphia  on  the  ship 
"Ann,"  September  28,  1749,  and  consisted  of  relatives  of  the 
Superintendent,  chief  among  whom  was  his  elder  brother 
Johann  Peter  Beussell  (Beissel),  with  his  wife  and  family. 
This  party  came  to  Ephrata  early  in  October  and  were 
promptly  baptized  into  the  congregation. 

Other  arrivals  followed  during  the  next  few  weeks,  who 
were  baptized  in  November.  These  accessions  filled  the 
various  houses  of  the  settlement,  and  as  most  of  the  new- 
comers were  married  and  had  families,  special  provision  had 


Notable  Accessions.  269 

to  be  made  for  their  support  and  shelter.  This  taxed  the 
resources  of  the  Solitary  to  the  utmost.  A  number  of  the 
younger  unmarried  people,  both  male  and  female,  joined 
the  single  orders ;  most  all,  however,  soon  recanted  on  ac- 
count of  the  strict  discipline  and  the  austere  and  confined 
mode  of  life,  married  and  remained  true  to  the  faith  by 
joining  the  secular  congregation.  Prominent  among  the 
notable  exceptions,  were  a  nephew  and  nieces  of  Beissel, 
who  remained  steadfast  and  ended  their  days  in  the  Kloster 
as  Brother  Zadok  and  Sisters  Sevoram  and  Eusebia. 

During  the  next  two  years  more  emigrants  arrived,  and 
it  was  toward  the  close  of  that  period  when  the  most  nota- 
ble accessions  of  the  Gimbsheim  revival  joined  the  Penn- 
sylvania Community.  This  was  brought  about  by  the 
glowing  accounts  of  the  religious  and  civil  conditions  of 
Pennsylvania  which  were  sent  to  the  Palatinate  by  the 
party  led  by  Peter  Beissel.  Carried  away  by  these  missives, 
a  number  of  the  awakened,  under  the  leadership  of  Johaun 
Heiurich  Lohman  and  Johann  Jacob  Kiinmel,  merchants 
and  prominent  men  in  their  native  place,  left  the  Pala- 
tinate and  came  to  Pennsylvania  on  the  good  ship  "  St. 
Andrew."  The  party  landed  in  Philadelphia,  September 
14,  1751,  where  fruitless  attempts  were  made  by  some  of 
the  Orthodox  Germans  to  discourage  the  leaders  from  join- 
ing the  Ephrata  settlement.  In  December  the  following 
leaders  of  the  Gimbsheim  revival  were  baptized  and  received 
into  the  congregation  :  Johann  Heinrich  Lohman  and  wife  ; 
Jeremiah  Niess  and  wife  Anna  Elizabeth  ;  and  Valentine 
Heinrich  and  wife  Anna  Elizabeth.  Upon  the  following 
Christmas  day  Lohman,  who  was  a  man  of  some  means, 
gave  a  general  love-feast  to  which  both  Solitary  and  secu- 
lars were  invited. 

The  advent  of  these  German  leaders  at  Ephrata  caused 
more  or  less  trouble  in  the  settlement,  as  they  failed  to  ac- 
knowledge Beissel  as  the  absolute  autocrat.     The  first  op- 


270         The  German  Sectarians  of  Pennsylvania. 

position  manifested  itself  when  Jacob  Kimmel  and  several 
others  refused  to  submit  to  rebaptism  by  Beissel.  Threats 
were  even  made  to  leave  the  settlement.  However,  by  the 
time  spring  came  around  again  their  scruples  were  over- 
come and  they  all  submitted  to  the  rules,  when  they  and 
their  families  were  immersed  by  Beissel  in  the  pool  of  the 
Cocalico. 

During  the  next  autumn  Kimmel  and  his  adherents 
again  became  dissatisfied,  and  he  with  a  number  of  others 
moved  to  York  county  beyond  the  Susquehanna,  where  they 
settled  on  the  Bermudian  creek,  a  stream  which  has  its 
source  on  the  South  mountain,  in  the  extreme  northern 
part  of  York  (now  Adams)  county,  and  after  a  southeasterly 
course  empties  into  the  Conawago.  The  whole  valley  of  this 
little  stream  was  known  as  Bermudian  (Permutchin)  and 
was  the  first  settlement  of  Germans  west  of  the  Susque- 
hanna, although  the  settlements  of  the  Lutheran  and  Re- 
formed Church  in  this  region  go  back  as  early  as  1732. 
It  was  in  this  locality  that  Kimmel  determined  to  estab- 
lish a  branch  of  the  Ephrata  Kloster,  and  preach  a  revival 
among  the  Germans  in  that  valley.  So  favorable  did  the 
conditions  appear  that  almost  all  the  married  people  from 
the  Gimbsheim  revival  followed  Kimmel  to  the  Bermudian, 
and  before  twelve  months  had  passed  the  settlement  in 
York  county  was  a  flourishing  community.  His  troubles, 
however,  were  not  ended,  as  he  lost  his  wife  by  death 
during  the  next  year  (1753).  This  misfortune,  according 
to  the  Ephrata  diary,  "subjected  him  to  severe  tempta- 
tions, since  a  second  marriage  was  neither  agreeable  to  his 
mind  nor  permitted  according  to  apostolic  church-govern- 
ment." 

When  the  Brethren  became  aware  of  Brother  Kimmel's 
trouble,  they  received  him  back  into  the  Brotherhood,  so 
that  he  lived  with  them  in  Bethania  for  more  than  thirty 
years  as  a  widower,     (d.  November  25,  1784). 


On  the  Bermudian.  271 

The  Bermudian  settlement,  in  the  meantime,  was  with- 
out any  leader.  Here  Beissel  again  saw  the  hand  of  Prov- 
idence and  his  own  opportunity.  He  had  but  little  use  at 
Ephrata  for  Heinrich  Lohman.  As  he  was  a  strong  leader, 
revivalist  and  exhorter,  Beissel  saw  in  him  a  possible  com- 
petitor, and  feared  that  the  Eckerlin  history  might  repeat 
itself.  He  therefore  sent  for  Brother  Lohman,  and  repre- 
sented to  him  how  great  a  want  there  was  of  faithful  laborers 
in  the  vineyard  of  God,  and  how  important  it  was  for  him 
to  give  himself  up  entirely  to  the  service  of  God  and  his 
neighbors.  Then  he  proposed  to  him  that  he  should  move 
to  the  waters  of  the  Bermudian.  "  For,  "  he  said,  "  here  I 
cannot  any  longer  break  bread  with  you,  but  when  I  seek 
you  at  the  Bermudian  I  shall  find  you  again,  and  can  then 
without  difficulty  break  bread  with  you."122 

Brother  Lohman  naturally  looked  upon  Beissel  with  sus- 
picion at  this  talk,  wondering  what  pitfall  was  being  dug 
for  him,  and  the  end  of  the  conference  between  the  two 
ended  anything  but  harmoniously. 

After  some  consideration,  however,  Lohman  eventually 
submitted  to  the  Superintendent's  counsel,  and  accepted 
the  proffered  charge  of  the  Bermudian  settlement.  Under 
his  leadership  the  little  community  increased  its  members, 
and,  as  he  was  a  man  of  great  natural  gifts  and  common 
sense,  the  settlement  grew  until,  in  a  spiritual  sense,  it  was 
equal  if  not  more  devout  than  the  parent  institution  on 
the  Cocalico. 

Lohman  was  later  joined  and  assisted  for  a  time  by 
George  Adam  Martin,  and  official  visits  from  Beissel  and 
the  Ephrata  Solitary  were  not  uncommon.  A  description 
of  one  of  these  visits  will  appear  in  a  subsequent  chapter. 
A  regular  correspondence  was  maintained  between  the  com- 
munities. Fortunately,  one  of  Beissel's  letters  to  Lohman 
has  been  preserved  to  us,  and  is  now  in  possession  of  the 

122  Chronicon  Ephratense,  Chap,  xxviii. 


272  The  German  Sectarians  of  Pennsylvania. 

writer.  It  was  sent  in  answer  to  an  appeal  by  Lohman 
for  advice  in  reference  to  the  Indian  incursions  in  that 
vicinity  during  the  French  and  Indian  War  of  1755-58. 

The  Bermudian  community  was  particularly  exposed  to 
sudden  attacks  by  the  savages,  although  the  barrier  of  the 
South  Mountain  shielded  the  early  settlers  of  the  Bermu- 
dian valley  from  the  savage  incursions  that  desolated  the 
Cumberland  valley,  yet  occasionally  a  party  more  daring 
than  the  rest  would  push  across  the  mountain  and  murder 
or  carry  defenceless  families  into  captivity.123 

It  was  after  one  of  these  incursions  that  Lohman  wrote 
to  Beissel  for  aid  and  advice.  The  latter  replied  with  a  long 
theosophical  epistle  dated  9,  2  mo.  1756,  in  which  he  says : 

"  Concerning  the  cry  about  war  that  is  with  you,  of  such 
is  the  whole  land  full.  That  it  is  so  is  by  the  anger  of 
the  judgment  of  God,  caused  by  the  turning  away  from 
the  laws  of  the  highest.  For  the  power  of  God  hath  issued 
from  its  habitation  to  make  all  the  inhabitants  of  this 
world  to  tremble,  of  which  the  present  exigency  is  the 
beginning,"  etc.121 

Fortunately  our  little  community  of  devout  Germans  on 
the  Bermudian  escaped  the  tomahawk,  torch  and  scalping- 
kuife  of  the  Indians,  and  nourished  for  a  number  of  years, 
without,  however,  making  any  great  gains  from  the  sur- 
rounding settlers,  as  both  Lutheran  and  Reformed  congre- 
gations were  organized  among  the  pioneer  settlers,  and 
were  served  by  regular  ministers  from  Germany. 

Heinrich  Lohman  and  his  wife  died  within  three  days  of 
each  other,  and  were  both  laid  in  the  same  grave.  After 
the  death  of  the  leader,  the  little  community  dwindled 
away  and  was  gradually  absorbed  by  the  Antietam  congre- 
gation and  the  parent  stem  at  Ephrata. 


123  A   narrative  describing  an  instance  of  this  kind  will  be  found  in 
Day's  Historical  Collections,  pp.  62,  63. 
m  Original  in  the  collection  of  the  writer. 


End  of  the  Settlement. 


273 


All  vestige  of  this  theosophical  community  in  old  York 
county  has  long  since  passed  away  ;  even  its  very  existence 
is  shrouded  in  oblivion.  Perhaps  these  lines  may  be  the 
means  of  bringing  forth  from  their  hiding-place  some  docu- 
ments or  records  throwing  further  light  upon  the  laager 
on  the  Bermudian. 


r  ifT*-    -  1     iniri-ii    is  f,  '__> 


Ornamental  Pen  Work  from  Specimen  Book  "  Des  Christen  A,  B,  C 


CHAPTER    XIII. 


CONRAD    WEISER. 


MONG  the  prominent  charac- 
ters who  figure  in  the  his- 
tory of  the  Germans  in 
Pennsylvania  during  the 
middle  of  the  eighteenth 
century  none  has  received 
greater  nor  more  merited 
attention  than  John  Con- 
rad Weiser,  for  a  time 
Brother  Enoch  of  the  Eph- 
rata  Community. 

He  has  been  written  up 
from  various  standpoints 
by  both  admirer  and  opponent,  and  yet  his  true  personal 
history  in  what  was  one  of  the  most  important  epochs  of 
his  eventful  life  remains  to  be  told.  His  great  services  to 
the  government  as  an  Indian  interpreter  are  matters  of 
record.  His  influence  among  the  Germans  in  the  Province 
and  the  great  factor  he  became  in  shaping  the  political 
course  of  the  German  element  is  attested  by  the  literature 
of  the  day,  showing  that  his  broadsides  and  addresses  were 
scattered  far  and  wide  among  the  settlers  from  the  Father- 
land and  their  descendants,  all  of  which  received  due 
consideration. 


274 


Parentage.  275 

With  his  political,  official  and  military  life  we  have 
nought  to  do  in  the  present  instance.  It  is  not  the  writer's 
intention  to  add  another  "life"  of  Conrad  Weiser  to  the 
already  overcrowded  field.  The  object  is  merely  to  place 
on  record  such  facts  as  relate  to  Conrad  Weiser  before  he 
became  infatuated  with  political  and  judicial  preferment, 
when  as  Brother  Enoch  he  was  in  communion  with  the 
Ephrata  movement,  and  to  present  additional  facts  and 
incidents  which  have  thus  far  either  escaped  attention  or 
have  been  intentionally  overlooked  or  suppressed. 

Johann  Conrad  Weiser,  the  subject  of  this  chapter,  was 
born  November  2,  1696,  in  the  little  village  of  Astaet,  dis- 
trict of  Herrnberg  in  Wiirtemburg.  He  received  his  father's 
name;  his  mother  was  Anna  Magdalena  Uebelen.  His 
grandfather,  Jacob  Weiser,  was  the  Schuldheis  (presiding 
judge  of  the  local  court)  of  Gross  Anspach. 

Young  Weiser's  mother  died  when  he  was  in  his  thirteenth 
year.  Bereft  of  his  wife  the  elder  Weiser  conceived  the  plan 
of  emigrating  to  America  with  his  seven  younger  children. 
The  party  arrived  at  New  York,  June  13,  1710,  and  were 
among  the  party  of  Palatines  sent  to  Loebenstein's  (Living- 
stone) Manor  to  burn  tar  and  raise  hemp. 

It  is  not  necessary  for  our  purpose  to  follow  young  Weiser's 
career  while  in  New  York,  suffice  it  to  say  that  on  November 
22,  1720,  he  married  his  "Anna  Eva"  as  he  calls  her,  the 
ceremony  being  performed  at  his  father's  house  by  Johann 
Fredrick  Heger,  a  Reformed  pastor. 

At  this  time  trouble  was  rife  between  the  English  authori- 
ties and  the  German  settlers  in  the  Schoharie  district ;  this 
ended  by  some  of  the  Germans  being  forcibly  dispossessed 
of  their  holdings,  others  again  moved  farther  inland,  near 
Stone  Arabia  above  the  falls  of  the  Mohawk  river,  or  else 
paid  sums  of  money  to  their  oppressors  for  release  of  their 
lands.  Others  again,  upon  an  alleged  invitation  of  Governor 
Keith  of  Pennsylvania,  turned  their  attention  southward  to 


276  The  German  Sectarians  of  Pennsylvania. 

central  Pennsylvania,  it  is  said  under  the  leadership  or  advice 
of  the  elder  Weiser.  Young  Conrad  in  his  autobiography 
makes  the  following  entry : 

' '  The  people  got  news  of  the  land  on  the  Swatara  and  Tul- 
pehocken  in  Pennsylvania  ;  many  of  them  united  and  cut  a 
road  from  Schochary  to  the  Susquehanna  river,  carrying  their 
goods  there,  and  made  canoes,  and  floated  down  the  river  to 
the  mouth  of  the  Swatara  creek,  and  drove  their  cattle  over- 
land. This  happened  in  the  spring  of  the  year  1723.  From 
there  they  came  to  Tulpehocken,  and  this  was  the  beginning 
of  the  Tulpehocken  settlement.  Others  followed  this  party 
and  settled  there  at  first  also,  without  the  permission  of  the 
Proprietary  of  Pennsylvania  or  his  commissioners  ;  also  against 
the  consent  of  the  Indians,  from  whom  the  land  had  not  yet 
been  purchased.  There  was  no  one  among  these  people  to 
govern  them,  each  one  did  as  he  pleased,  and  their  obstinacy 
has  stood  in  their  way  ever  since. ' ' 

Whether  the  elder  Weiser  was  the  actual  leader  of  this 
movement  is  an  open  question.  It  was  not  until  six  years 
later,  1729,  that  our  Conrad  journeys  to,  and  settles  on  the 
Tulpehocken,  establishing  his  permanent  residence  on  a 
plantation  of  almost  a  thousand  acres  about  half  a  mile  east 
of  the  present  town  of  Womelsdorf.  His  immediate  family 
consisted  of  his  wife  and  their  four  children : 

Philip  ;  born  September  7,  1722  ;  baptized  by  Rev.  John  B. 
vanDieren;  [m.  November  22,  1748;  Sophia,  dau.  Peter  Riem; 
d.  March  27,  1761.] 

Anna  Madlina  ;  born  January  13,  1725  ;  baptized  by  John 
Jacob  Oehl,  a  Reformed  pastor;  [d.  at  Ephrata,  March  16, 
1741-2]. 

Maria  Anna  ;  born  June  24,  1727  ;  baptized  by  William  Chr. 
Birkenmeyer,  a  Lutheran  pastor;  [m.  Apr.  22,  1765,  to  Rev. 
H.  M.  Muhlenberg  ;  d.  Aug.  23,  1802.] 

Frederick  ;  born  December  24,  1728  ;  baptized  by  Rev.  J.  B. 
van  Dieren  ;    [m.  Dec.  3,  1751,  Amelia  Zaeller  ;  d.  1760.] 


THE    GERMAN    SECTARIANS    OF    PENNSYLVANIA. 


JONH    CONRAD    WEISER. 
BORN,   NOVEMBER  2,   1696;     DIED,  JULY   13,   1760. 


*-"■_;_ 


THE    GERMAN    SECTARIANS    OF    PENNSYLVANIA. 


/IFE    OF    COLONEL   JOHN    CONRAD    WEISER. 
"a  christian  person  OF  EVANGELICAL  PARENTAGE." 

B0RN  "00;    DIED.   DECEMBER  27.    1778. 


Baptismal  Record.  277 

It  will  be  noted  that  all  of  the  above  offspring  of  Conrad 
Weiser  were  regularly  baptized  according  to  the  orthodox 
faith.  In  his  new  home  Weiser  settled  down  to  the  prosaic 
occupation  of  a  tiller  of  the  soil.  Just  what  his  earliest 
church  connections  were  in  his  new  home,  whether  he 
affiliated  with  the  Lutheran  or  Reformed  side  at  Tulpe- 
hocken,  is  not  known.  However,  after  Rev.  Peter  Miller 
supplanted  Rev.  Philip  Boehm  in  the  Reformed  charge  we 
find  Conrad  Weiser  as  the  chief  elder  of  the  Tulpehocken 
Reformed  congregation. 
'During  this  period  five  children  were  born  to  Weiser: 

Peter  ;  born  February  27,  1730. 

Christopher,  )       .         ,  «  , 

,  \  twins  ;  born  February  15,  1731. 

Jacob,  ) 

[Christopher  lived  15  weeks  ;  Jacob,  13  weeks]. 

Elizabeth  ;  born  June  19,  1732  ;    [d.  1736]. 

Margaret  ;  born  January  28,  1734  ;    [m.    1st,  Rev.  J.  D.  M. 

Heintzelman  ;  2d, Finker,  a  Roman  Catholic] . 

The  above  children  were  presumably  baptized  in  the 
Reformed  faith  by  Rev.  Peter  Miller.  No  record,  how- 
ever, of  their  baptism  has  ever  been  found,  nor  does  Weiser 
make  any  mention  of  it,  while  he  particularly  notes  the  fact 
in  connection  with  those  born  at  Schoharie. 

We  now  come  to  the  year  1735,  when  Conrad  Weiser 
made  what  his  biographer  calls  a  "  religious  somersault" 
and  became  incorporated  by  baptism  with  the  Ephrata 
Community. 

There  can  be  but  little  doubt  that  when  Conrad  Weiser 
passed  over  into  the  Ephrata  Community  he  did  so  in  the 
full  conviction  that  it  was  the  right  and  proper  thing 
for  him  to  do  to  insure  his  soul's  salvation.  It  could  not 
have  been  a  mere  passing  delusion  or  infatuation,  nor  done 
under  the  spur  of  the  moment.  The  question,  momentous 
as  it  was,  must  have  been  well  considered  by  that  sturdy, 


278  The  German  Sectarians  of  Pennsylvania. 

level-headed  pioneer  before  he  took  the  final  step,  and  when 
he  finally  went  over  to  the  Beisselianer  he  carried  his  family 
along  with  him. 

His  eldest  son  Peter  and  daughter  Madlina  both  entered 
the  celibate  branches  of  the  Ephrata  institution.  The 
former  became  Brother  Theobald,  while  Madlina  died  in 
the  sister-house  during  her  novitiate. 

From  the  meagre  data  and  indications  at  our  disposal, 
Weiser's  wife,  Anna  Eva,  evidently  was  less  infatuated  with 
the  ascetic  movement  than  her  strong-minded  husband,  so 
it  was  not  long  before  we  find  her,  together  with  some  of 
her  children,  back  on  the  plantation  in  Heidelberg,  which 
in  the  interval  had  been  left  in  the  charge  of  strangers  and 
possibly  one  of  their  younger  children,  while  the  father,  so 
emaciated  and  haggard  by  fasting  and  vigils  that  he  was 
hardly  recognizable,  went  about  through  the  country  as  an 
evangelist  and  exhorter. 

During  his  connection  with  the  Ephrata  Community, 
Conrad  Weiser  had  four  children  born  to  him,  although 
he  was  supposed  to  have  separated  from  his  wife : 

Samuel  ;  born  April  23,  1735. 

Benjamin;  born  July  18,  1736,    [lived  but  three  months.] 

Jaebez  ;  born  August  n,  1740,    [lived  17  days.] 

Hanna  ;  born  February  27,  1742,    [died  August  11,  1742.] 

The  above  statement  of  Weiser's  separation  from  his 
wife  is  further  proven  by  the  entry  in  Acrelius'  account  of 
his  visit  to  the  Kloster,  where  he  states : 

"  During  the  time  that  Conrad  Weiser  lived  among  them, 
he  once  took  the  liberty  of  visiting  his  own  house  and 
family  in  another  place  [Heidelberg,  in  Berks  county]. 
But  upon  his  return,  after  a  strict  examination,  he  had  to 
submit  to  a  severe  punishment  for  having  slept  with  his 
own  wife,  which  he  willingly  underwent.125 


125  History  0/  New  Sweden,  by  Israel  Acrelius,  p.  399. 


Brother  Enoch.  279 

How  Weiser,  as  Brother  Enoch,  together  with  Jaebez 
and  Onesimus,  were  consecrated  to  the  priesthood,  and  had 
conferred  upon  them  the  order  of  Melchizedek,  has  already 
been  told,  also  how  for  a  time  Weiser  acted  as  the  spiritual 
director  of  the  Tnlpehocken  converts. 

It  was  evidently  when  Conrad  Weiser's  religious  enthus- 
iasm was  at  its  height  that  the  bauble  was  thrown  be- 
fore him  which  was  to  mark  another  turning  point  in  the 
kaleidoscope  of  his  eventful  life. 

This  was  the  offer  of  a  Justiceship  by  Governor  Thomas. 
The  tempting  bait  was  offered,  and  as  it  fostered  the  ambi- 
tion of  the  man,  was  considered  and  finally  taken. 

How  Brother  Enoch  eased  his  conscience,  permitting 
him  to  renounce  his  religious  professions  for  worldly  hon- 
ors, has  already  been  told.  His  statement  that  he  would 
only  accept  the  office  upon  the  condition  that  the  congrega- 
tion would  permit,  and  the  subsequent  call  for  a  council, 
was  evidently  a  part  of  a  scheme  well  founded  upon  the 
knowledge  that  Beissel  was  more  or  less  jealous  of  Pater 
Enoch,  and  would  be  but  too  glad  and  willing  to  find  some 
excuse  for  ridding  himself  of  a  possible  rival,  which  he 
feared  Weiser  would  eventually  prove.  Then  again,  there 
was  not  the  best  feeling  between  our  sturdy  pioneer  and 
the  ambitious  Eckerlins. 

Weiser  in  his  determination  to  accept  worldly  honors 
was  seconded  by  his  friend,  Prior  Jaebez,  who  schooled  the 
new  Justice  in  the  law  as  practiced  in  the  Fatherland. 

After  Conrad  Weiser  received  his  commission  as  Justice 
in  1741,  he  forthwith  assumed  a  prominent  position  in  the 
political  and  Indian  affairs  of  the  Province.  According  to 
the  Ephrata  records  : 

As  he  (Brother  Enoch)  did  not  keep  watch  over  himself, 
there  grew  from  the  root  of  enmity  to  God  within  him,  which 
had  not  been  killed,  an  antagonism  against  the  Superintendent, 
which  was  the  cause  of  his  renouncing  the  testimony  of  God 


280         The   Gerjnan  Sectarians  of  Pe?insylvania. 

again,  and  allowing  himself  to  be  taken  up  by  the  world. 
Since,  however,  God  finally  vindicated  His  glory  in  him,  and 
through  many  circuitous  by-ways  brought  him  back  to  his  first 
love  and  the  wife  of  his  youth,  we  do  not  hesitate  to  incorpor- 
ate in  this  history  so  much  as  belongs  here  of  the  mistakes 
and  circumstances  of  this  remarkable  man.  As  he  possessed 
great  natural  talents  in  matters  pertaining  to  the  government 
of  the  land,  and,  besides,  was  Indian  interpreter,  having  been 
adopted  into  one  of  their  tribes,  so  that  the  country  could 
neither  wage  war  nor  make  peace  with  the  Indian  without  him, 
everybody  was  sorry  that  so  useful  a  man  should  have  allowed 
himself  to  be  fooled  so. 

Wherefore  Governor  Thomas,  who  then  was  ruler,  and  who 
well  understood  the  art  of  dissimulation,  took  measures  to 
bring  him  over  to  his  side  again,  to  cope  with  wThich  the  good 
brother  was  by  no  means  competent.  Having  made  a  favora- 
ble impression  on  the  brother  (Conrad  Weiser),  he  now  ten- 
dered him  the  office  of  a  Justice  of  the  Peace,  which  the 
brother  would  no  doubt  have  gladly  accepted  if  it  were  not 
against  the  principles  of  his  people. 

It  is  not  to  be  understood  that  Weiser  and  his  family 
severed  their  connection  entirely  with  the  Ephrata  Com- 
munity upon  his  accession  to  the  justiceship  and  the  re- 
turn to  his  farm  and  family  at  Heidelberg.  This  is  further 
shown  by  the  entry  in  the  Ephrata  registers  of  the  death 
of  his  daughter,  Anna  Madlina,  March  16,  1741-42,  who  is 
said  to  have  been  a  novice  in  the  sister-house,  a  statement 
which  is  partly  borne  out  by  Weiser's  entry  of  her  death 
in  his  own  diary  : 

The  16th  of  March  of  this  year  (1741-42)  my  dear  daugh- 
ter, Madlina,  went  from  time  to  eternity,  through  an  easy 
death,  after  a  long  and  tedious  illness.  Her  faith,  consolation 
and  refuge  was  in  the  crucified  Saviour,  Jesus  Christ,  whom 
she  had  vowed  herself  to  in  the  days  of  health,  with  soul  and 
body. 


Enoch's  Letter  of  Resignation.  281 

As  a  matter  of  fact,  it  was  not  until  after  Weiser's  ac- 
quaintance and  friendship  with  the  lately  arrived  pastor, 
Muhlenberg,  had  ripened  into  an  intimacy  that  Weiser  sent 
a  formal  letter  of  withdrawal  to  the  Ephrata  authorities, 
wherein  he  renounces  his  allegiance.  This  missive,  a  copy 
of  which  he  retained,  is  now  in  the  temporary  possession  of 
the  writer.  It  is  dated  September  3,  1743,  and  appears  to 
have  been  chiefly  aimed  against  the  Eckerlins  and  their 
methods : 

Worthy  and  Dear  Friends  and  Brethren  : 

It  cannot  be  denied  at  Ephrata  that  I  and  several  other 
members  of  the  community,  partly  gone  to  their  rest,  partly 
still  living,  were  compelled  to  protest  for  a  considerable  time 
against  the  domination  of  conscience,  the  suppression  of  in- 
nocent minds,  against  the  prevailing  pomp  and  luxury,  both 
in  dress  and  magnificent  buildings ;  but  we  achieved  about  as 
much  as  nothing  ;  on  the  contrary,  in  spite  of  all  protests,  this 
practice  was  still  more  eagerly  continued,  and  following  the 
manner  of  the  world,  the  attempt  was  made  to  cover  such 
pride  and  luxury  with  the  man  of  God.  It  was  most  zeal- 
ously defended,  so  that  for  years  nothing  has  been  heard  in 
public  assemblies  but  the  boast,  "  There  the  work  stands ;  it 
is  the  work  of  God, "  as  if  it  were  the  first  Babylonian  master- 
piece. Whole  assemblies  were  held  in  honor  of  the  loathsome 
idolatry,  while  the  leaders  have  indulged  in  the  most  fulsome 
self-praise  by  all  kinds  of  fictitious  stories. 

For  these  aud  other  reasons,  which  I  reserve  for  myself  to 
state  them  at  a  fitting  opportunity,  I  take  leave  of  your  young 
but  already  decrepit  sect,  and  I  desire  henceforth  to  be  treated 
as  a  stranger,  especially  by  you,  the  presiding  officers  (super- 
intendents), whenever  I  should  come  to  Ephrata  because  of 
business  or  other  personal  inclinations,  or  should  meet  you 
somewhere  else.  You  will  no  doubt  know  how  to  instruct,  as 
usual,  the  other,  partly  innocent,  minds,  as  to  what  they  have 
to  consider  me.  I  make  a  distinction  between  them  and  you, 
and  hope  the  time  will  come  when  they  shall  be  liberated  from 
their  physical  and  spiritual  bondage,  as  also  from  the  thraldom 


282  The  Germati  Sectarians  of  Pennsylvania. 

of  conscience,  under  which  they  are  groaning.  I  protest  once 
more  against  you,  the  overseers,  who  feed  yourselves  and  do 
not  spare  the  flock,  but  scatter  and  devour  them.  *  *  *  * 
I  hope  the  end  is  near  and  the  deliverance  has  come.  Of 
course  I  know  beforehand  that  you  will  not  consider  my  words, 
especially  since  I  am  not  the  son  of  a  prophet  or  a  prophet  my- 
self, Nor  do  I  appeal  to  a  spirit  in  my  head  or  body  as  the 
cause  of  this  letter,  but  my  conclusions  are  founded  upon  the 
eternal  truth  and  the  reasonableness  of  the  thing  itself.  I  am 
in  earnest  ;  you  may  ridicule  me  as  much  as  you  please. 

Herewith  I  conclude  and  live  in  hope  that  the  time  will  come 
when  all  knees  shall  bow  before  the  name  of  Jesus,  even  those 
of  such  proud  saints  who  publicly  declare  rather  to  burn  in 
hell  than  bow  before  Him. 

Wh}r  does  thou  extol  thyself,  O  poor  earth  ?  The  judgment 
of  God  can  humble  thee  in  a  moment.  Do  it  rather  willingly; 
it  is  no  disgrace,  for  the  heathen  are  His  inheritance  and  the 
uttermost  parts  of  the  earth  His  possession.  He  is  a  King  of 
all  kings  and  a  Lord  of  all  lords.  Worship,  majesty  and 
power  belong  to  Him,  for  the  Father  has  made  all  things  sub- 
ject to  Him.  He  will  give  His  honor  to  no  other,  nor  His 
glory  to  the  mighty.  He  is  the  Lord,  and  beside  Him  there 
is  no  Savior. 

If  there  is  any  one  not  satisfied  with  my  statement,  let  him 
convince  me  of  the  contrary.  Victory  belongs  to  truth.  The 
authority  of  man  has  no  power.  To  be  silent  is  good  at  times, 
but  in  this  case  it  would  be  bad.  If  you  have  anything  to  say 
in  your  defense,  or  undertaken  a  reformation,  let  me  know, 
for  I  shall  be  glad  to  hear  it. 

Finally,  I  remain  a  friend  of  truth  and  sincerity,  and  of  all 
those  who  love  them,  but  a  sworn  enemy  of  all  lies  and  hypoc- 
risy.    Farewell. 

September  3,  1743.  Conrad  Weiser. 

Agrippa  further  says : 

For  a  time  favorable  winds  blew  for  him  after  this,  and  he 
could  be  seen  as  Chief  Justice  of  court  seated  beneath  the 
crown,  wearing  his  accustomed  beard  ;  at  length,  however,  his 


Differences  ivith  Beissel.  283 

office  came  to  occupy  him  so  much  that  he  became  estranged 
from  his  brethren.  He  first  and  most  severely  took  offence  at 
his  tried  friend,  the  Superintendent  himself,  of  which  the  lat- 
ter was  himself  the  cause,  for  he  loved  the  good  brother  more 
than  he  could  bear.  He  was  indeed  more  than  once  repaid  for 
his  love  in  such  coin,  so  that  he  used  to  say,  that  he  trusted  no 
one  until  he  had  been  aggrieved  by  him.  The  occasion  for 
his  being  offended,  Conrad  Weiser  took  from  a  remark  of  the 
Superintendent,  who  told  him  that  once,  when  he  stood  in  the 
breach  for  a  deceased  brother,  the  blood  was  forced  from  his 
finger  nails  ;  from  which  he  inferred  that  the  Superintendent 
must  think  himself  to  be  Christ. 

The  Chronicon  also  quotes  a  missive  from  Weiser,  unfor- 
tunately without  date  : 

"  Conrad  Weiser,  your  former  Brother,  has  the  following  to 
say  to  you  in  this  writing,  on  behalf  of  the  poor  sighing  souls,  of 
whom  there  are  not  a  few  among  you,  who  are  groaning  day  and 
night  unto  God  because  of  the  heavy  Pharaohic  and  Egyptian 
bond-service  with  which  the  congregation  is  so  heavily  laden 
and  burdened  that  it  scarcely  can  endure  it  any  longer.  Besides 
which,  this  bond-service  is  much  worse  than  the  Egyptian  ;  for 
the  latter  was  for  the  payment  of  debts,  but  with  that  under 
which  the  congregation  is  in  bondage  no  debts  can  be  paid. 
Yea,  what  am  I  saying?  Pay?  The  more  one  lets  oneself  come 
under  this  sendee,  the  more  one  sinks  into  debt.  But  they  who 
withdraw  from  it,  because  they  see  that  no  debts  can  be  paid 
with  this  bond-service,  and  that  one  cannot  fulfill  it  so  long  as 
one  lives,  are  refused  fellowship  as  though  they  were  evil-doers, 
and  are  even  expelled  from  the  congregation,  etc." 

Moreover  he  advised  that  a  reformation  be  commenced 
in  the  church,  which  was  very  necessary,  and  said  that  if 
he  were  given  word  of  it,  he  would  come  and  help  reform 
the  church.  The  Superintendent  made  this  letter  known, 
but  it  was  not  taken  into  consideration,  for  every  one  knew 
that  it  had  been  written  during  temptation  and  with  no 
good  purpose. 


284  The  German  Sectarians  of  Pennsylvania. 

Shortly  after  Weiser's  resignation  he  issued  a  warrant,  at 
the  instance  of  Abraham  Paul  and  one  Merkel,  against  Con- 
rad Beissel,  in  a  case  in  which  Anna  Eicher  also  appeared. 

Jaebez  and  Onesimus  at  once  went  to  see  the  Justice 
and  implored  him  for  God's  sake  not  to  imbrue  himself  in 
innocent  blood,  to  whom  he  also  promised,  if  it  were  pos- 
sible, to  withdraw  the  matter.  But  the  Governor  it  appears 
wrote  to  him  that  he  should  give  the  witness  another  hear- 
ing, and  then  bring  the  case  before  the  court  at  Lancaster. 
The  attempt  to  impeach  Beissel,  however,  ended  in  failure. 
The  diarist  of  the  community  continues : 

"As  this  attempt  failed,  he  [Conrad  Weiser]  again  sought 
out  those  who  had  been  his  acquaintances  before  his  conversion 
[evidently  the  Lutheran  clergy  are  here  meant]  ,  who  rejoiced 
over  him  exceedingly,  and  in  all  things  put  him  at  the  head  ; 
although  there  was  little  cause  for  rejoicing  over  one  whose 
conversion  had  been  such  a  failure.  He  may  have  formed 
many  plans  at  that  time  to  bring  to  nought  the  judgement  of 
God  against  fallen  man.  Once  he  tried  to  prove  in  writing  that 
Adam  had  been  created  for  nothing  higher  than  the  natural 
life  ;  that  God  had  offered  him  a  higher  destiny  under  certain 
conditions,  which  was  to  be  attained  if  these  latter  were  ful- 
filled, but  if  not,  then  he  would  remain  as  he  had  been  created. 
This  effort,  however,  never  saw  the  light  of  day,  as  no  one  gave 
any  countenance  to  it." 

After  this  all  remembrance  of  him  ceased  in  the  settle- 
ment though  various  offices  in  the  worldly  life  were  heaped 
upon  him. 

Conrad  Weiser,  after  his  resignation  from  the  Ephrata 
congregation  and  the  assumption  of  judicial  honors,  also 
held  the  office  of  Ranger  for  northern  Lancaster  county, 
whose  duty  it  was  to  impound  all  horses  and  cattle  found 
roaming  loose  in  the  upper  part  of  the  county.  This  pro- 
ceeding frequently  brought  him  into  angry  conflict  with 
the    Germans   whose    cattle    he    impounded.      This    office 


A  Dastardly   On/rage.  285 

together  with  his  legal  rulings  and  a  somewhat  overbear- 
ing demeanor  almost  brought  on  a  tragedy. 

During  the  summer  of  1744,  the  new  justice  and  ranger 
it  appears,  got  into  some  kind  of  a  controversy  with  the 
Man  (Han)  family,  who  belonged  to  the  Ephrata  congre- 
gation, which  ended  in  Weiser  holding  one  of  the  family 
to  appear  before  court. 

In  the  fall  of  the  same  year,  October  15-16,  1744,  about 
one  o'clock  in  the  morning  an  attempt  was  made  by  some 
of  his  enemies  to  rid  the  community  of  the  arbitrary  justice. 
For  this  purpose  several  persons  upon  the  night  in  question 
stealthily  surrounded  the  house,  wherein  Weiser,  his  family 
and  several  strangers  were  asleep.  They  proceeded  to  fasten 
the  doors  and  windows  on  the  lower  floor,  then  they  went  to 
the  stable  for  straw  and  dry  corn-fodder,  this  was  piled  on 
the  rjorch  roof  and  around  the  house,  after  which  they  set 
it  on  fire.  The  dry  material  was  soon  ablaze,  and  as  the 
roof  of  the  house  was  a  straw  thatch,  the  upper  part  of  the 
house  was  soon  afire.  The  smoke  aroused  one  of  the  sons 
sleeping  in  the  loft,  who  at  once  gave  the  alarm  ;  a  rush  was 
made  for  the  door,  which  proved  to  have  been  securely  fast- 
ened ;  a  window,  however,  was  fortunately  forced,  and  the 
inmates  escaped,  and  forming  a  bucket  brigade  from  spring 
to  house  fortunately  were  able  to  extinguish  the  fire. 

Among  the  persons  in  the  house  and  who  made  a  narrow 
escape,  was  Weiser's  wife  and  her  two  months'  old  son  Ben- 
jamin.126 

Who  the  perpetrators  of  this  dastardly  outrage  were,  has 
never  been  definitely  determined.  Suspicion,  however, 
seemed  to  point  to  the  Han  family  and  a  warrant  was 
issued  for  Adam  Han,  who,  however,  evaded  the  constable 
and  escaped.     When  the  account  of  this  outrage  reached 


12S  Two  children  were  born  to  Conrad  Weiser  after  he  left  the  Ephrata 
Community,  viz.  :  Hannah,  b.  February  27,  1742  ;  d.  August  11,  1742. 
Benjamin,  b.  August  12,  1744. 


286  The  German  Sectarians  of  Pennsylvania. 


the  Governor  he  issued  a  proclamation  dated  November 
28,  1744,  offering  a  full  pardon  to  any  person  who  would 


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give  information  whereby  the  criminals  might  be  brought  to 
justice.  The  proclamation,  which  was  attested  by  Richard 
Peters  as  Secretary,  does  not  appear  to  have  had  any  effect, 


The   Tulpehocken   Confusion.  287 

as  there  is  no  record  that  the  perpetrators  were  ever  caught 
or  brought  to  justice. 

Mention  has  already  been  made  of  Weiser's  intimacy  with 
the  Lutherans  after  the  arrival  of  Rev.  Muhlenberg  and  the 
lattcr's  marriage  to  the  justice's  daughter.  Previous  to  this 
intimacy  Weiser  had  become  quite  friendly  with  the  Mora- 
vian missionaries.  As  soon,  however,  as  he  found  that  the 
movement  of  the  newcomers  among  the  Indians  would  prove 
a  permanent  success,  he  almost  immediately  turned  against 
them.  In  the  Moravian  diaries  we  find  some  interesting 
entries  covering  this  period  of  Weiser's  activity  : 

1747,  March  23.  Weiser  has  become  a  zealot  for  the  Lutheran 
church  and  its  uniformity.  He  dislikes  us  because  of  our  suc- 
cess with  the  Indians,  fearing  he  may  be  the  loser  thereby. 
This  is  causa  occulata  of  his  attitude. 

As  time  progressed  Weiser's  political  ambition  grew 
and  he  aspired  for  legislative  honors,  and  announced  him- 
self as  a  candidate.  The  Bethlehem  diaries  again  tell  us 
the  story  : 

"  Election  for  Assemblymen  held  all  over  the  Province,  Oc- 
tober 12,  Weiser  wanted  to  be  elected,  Lutherans  all  election- 
eered for  him  and  he  canvassed  for  himself,  but  he  got  only  four 
hundred  votes,  and  lost  the  election.     Two  Quakers  got  in." 

In  the  meantime  Pastor  Muhlenberg  had  married  Weiser's 
daughter  Anna  Maria,  a  circumstance  which  for  a  time  drew 
our  Conrad  still  closer  to  the  faith  of  his  fathers,  and  he  be- 
came quite  active  in  church  affairs  in  the  Tulpehocken  dis- 
trict. Bishop  CammerhofF  has  left  the  following  interest- 
ing letter  giving  Weiser's  own  account  of  what  is  known  in 
history  as  the  "  Tulpehocken  confusion."  127 


127  1747,  June  29.  May  26,  went  to  C.  Weiser  and  talked  with  him  about 
the  late  trouble  at  Tulpehocken.  He  began  his  story  with  what  had 
occurred  in  Leibecker"s  and  Stover's  times— that  he  had  always  sought 


288         The  German  Sectarians  of  Pennsylvania. 

Cammerhoff  also  mentions  in  his  diary  that  Weiser  wrote 
and  inserted  the  article  in  Sauer's  paper  of  October  io,  1747, 
and  that  it  was  full  of  lies. 

As  Conrad  Weiser  advanced  in  years  his  ambition  seemed 
to  increase,  thus  after  his  defeat  for  the  Assembly  he  became 
active  in  military  affairs,  and  got  a  commission  as  captain 
and  then  recruited  a  company  for  the  Canadian  expedition, 
in  what  was  known  as  Governor  Shirley's  war. 


to  cement  the  unity  of  all  Lutherans.  For  this  purpose  he  had  asked 
Zinzendorf  for  one  preacher  for  all.  Hereupon  several,  such  as  Caspar 
Reith,  Michael  Schaeffer,  Michael  Reith,  etc.,  went  and  got  a  deed  for 
the  laud  on  which  the  old  church  stood,  demolished  it  and  built  a  new 
one,  and  these  were  the  only  people  we  had  given  a  pastor.  The  other 
Lutherans  had  borne  this  long  in  quiet,  but  would  bear  it  no  longer,  but 
would  institute  suit  for  possession  of  the  church,  and  said  he,  with  right, 
for  it  belonged  to  them,  as  they  had  built  and  worshipped  in  the  old 
church,  before  the  land  had  all  been  bought  or  taken  up.  Reiths  el  al. 
were  pirates,  robbers,  etc.  He  told  me  to  tell  them  to  give  up  the  church, 
that  if  wedid,  they  would  at  once  give  it  up,  etc.  The  holders  of  the  deed 
were  Michael  Schaeffer,  John  Schaeffer,  Fred.  Schaeffer,  C  Reith,  George 
Loesch,  Michael  Reith  and  others.  After  these  having  bought  the  land  it 
was  not  theirs  individually  but  held  forever  for  the  Lutheran  congregation 
of  Philip  Mcurer's  at  Tulpehocken. 

He  went  on  and  said  that  the  old  church  had  been  built  in  1727  by  all 
the  settlers— then  the  six  seceded  and  thus  got  illegal  possession  of  the 
premises. 

(Cammerhoff  remarks  that  John  and  Fred.  Schaeffer  seceded  from  the 
other  four  and  were  at  the  bottom  of  the  trouble  and  got  Weiser  to  back 
them.)  Said  I,  you  see  the  other  four  are  legal  owners.  Next  he  said, 
they  are  not  Lutherans  but  Moravians.  Weiser  was  stubborn— Cammer- 
hoff sharp — Weiser  augry  at  times— then  appealed  to  us  for  the  sake  of 
our  reputation— said  he  had  consulted  William  Allen  and  Richard  Peters 
and  they  thought  he  was  right.  Next  talked  discoursingly,  said  he  would 
not  belong  to  any  sect,  as  he  was  a  Justice  of  the  peace,  etc.  Finally  asked 
him,  how  it  was,  that  for  five  years  everything  had  been  harmonious — no 
trouble  about  the  church  ?  Weiser  and  his  party  began  the  trouble  in  this 
way  :  John  and  Fred.  Schaeffer  rented  the  school-house,  which  stands  on 
the  church  lot,  to  a  vagabond.  He  went  and  forcibly  opened  the  doors 
and  took  possession  of  the  church.  The  Weisers  and  five  of  the  Deacons 
of  the  Tulpehocken  of  the  upper  church  came  to  the  house  and  declared 
that  the  man  should  have  the  house  for  one  year  at  five  shillings  rent. 
Weiser  said  if  any  one  objected  they  should  come  to  him. 


Weiser' s  Dedicatory  Poem.  289 

When  the  new  town  of  Reading  was  projected,  Conrad 
Weiser  was  appointed  one  of  three  commissioners  for  the 
purpose  of  making  a  prompt  sale  of  the  lots  laid  out.  This 
was  in  June,  1749.  As  the  thriving  village  sprung  into 
existence,  provision  was  made  by  the  Germans  of  the  Lu- 
theran and  Reformed  faiths  for  separate  churches.  The 
first  to  organize  were  the  Lutherans,  who  built  an  humble 
sanctuary  on  what  is  now  the  corner  of  Sixth  and  Wash- 
ington streets.  It  was  dedicated  under  the  name  of  the 
"  Church' of  the  Holy  Trinity,"  June  17,  1753,  upon  which 
occasion  Conrad  Weiser,  as  one  of  the  trustees  of  the  con- 
gregation, presented  a  dedicatory  poem  of  thirteen  stanzas. 
Following  is  a  translation  of  the  first  two :  l28 

Jehovah,  Lord  and  Mighty  One  ! 
Hear,  Thou,  our  childlike  calls; 
To  all  who  stand  before  Thy  face 
Within  these  sacred  walls. 
Incline,  dear  Lord,  Thy  gracious  ear. 
Nor  cast  aside  our  fervent  prayer, 
For  sake  of  Thy  dear  Name. 

The  people  of  Thy  covenant 

Now  consecrate  this  place  ; 

Reveal,  O  Lord,  from  out  the  cloud 

The  splendors  of  Thy  face, 

That  it  may  flood  this  house  with  light, 

And  banish  evil  from  our  sight, 

For  sake  of  Thy  dear  name. 

A  year  later  the  Reformed  brethren  obtained  title  to  a 
lot  upon  the  opposite  corner,  and  erected  a  small  church, 
wherein  Conrad  Weiser  appears  both  as  an  elder  and  a 
member  of  the  building  committee.  His  erratic  course  in 
congregational  matters  seem  to  verify  the  deductions  of  his 
biographer129  that  "  His  spiritual  activity  seems  to  be  all  cir- 
cumference without  centre.  He  is  all  things  to  all  men, 
without  anything  to  himself,  in  a  religious  sense." 

1,8  Translation  by  Col.  Thomas  C.  Zimmerman  of  Reading. 
128  Rev.  C.  Z.  Weiser,  D.D. 


290         The  German  Sectarians  0/  Pennsylvania. 

About  the  year  1 750-1,  Conrad  Weiser  removed  to  the 
new  town,  where  we  find  him  as  proprietor  of  the  principal 
hotel  in  the  place.  This  was  a  stone  building  at  the  corner 
of  Main  (Penn)  and  Callowhill  (Fifth)  streets,  and  was 
known  as  the  "Wigwam,"  in  addition  he  kept  a  general 
stock  of  goods  for  sale  and  trade  with  the  Indians.  He 
also  posed  as  the  local  agent  for  the  Halle  Apothecary, 
whose  remedies  he  dispensed  among  the  Germans  of  this 
district.  One  of  the  statements  of  account  between  Weiser 
and  Pastor  Peter  Brunnholtz,  who  was  the  general  agent 
for  the  Province,  is  now  in  the  collection  of  the  Historical 
Society  of  Pennsylvania. 

This  interesting  document  dated  April  13,  1752,  shows 
that  Weiser  at  that  time  was  indebted  to  the  Halle  institu- 
tion to  the  extent  of  seven  pounds  ;  it  reads  : 

M.  Conrad  Weiser  debit  to  the  Orphanage  Apothecary  at 

Halle  as  per  enclosed  account.     Sub  Lit.  a  20  Rthlr. 

These  20  Rthlr.  amount  after  we  add  former  draft 

of  £\.  ish.  sterling  accounted  a  6  Rthlr.  ,£"5.13^. 

Traveling  expenses  [freight  ?]  to  me.  10 


6.  3.  4. 


Additional,  Mr.  Weiser,  April  13,  1752. 

7  Pulvis  vitalis,  3  sh. 

1  Loth  [half-ounce]  Essentia  dulcis,  6.       6. 
6  Pulvis  vitalis,  3. 

2  Loth  Bezoardicus  13°  2. 

May  7,  %  Loth  [1  drachm]  Essentia  dulcis,181  2.        2.  16.  8. 


Summa         £t. 
Philadelphia,  July  9,  1753. 

Peter  Brunnholtz. 
Ocfr,  1753. 

I  paid  five  pd.  towards  the  above  account  to  Mr.  Brunnholtz. 

A  fac-simile  of  this  interesting  account  is  also  presented. 

That  Conrad  Weiser  still  had  a  leaning  towards  the  Eph- 

rata  movement,  notwithstanding  his  apparent  championship 


130  Bezoard  Powders. 

131  For  the  properties  of  these  remedies  see  Madai's  Short  Account, 
Halle,  1784. 


THE    GERMAN    SECTARIANS    OF     PENNSYLVANIA. 


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INVOICE    FOR    HALLE    REMEDIES. 

ORIGINAL    IN    HISTORICAL    SOCIETY    OF    PENNSYLVANIA. 


Interesting  Correspondence. 


291 


of  the  Lutherans,  is  shown  by  the  visits  and  correspondence 
maintained  between  the  Justice  and  members  of  both  of  the 
celibate  orders.  His  relatives  were  still  faithful  members  in 
Saron,  and  his  personal  friendship  and  intercourse  with 


'/5^v 


W^/i.  "X'T^'^'T't/*1""'^'^ 


ntfa*k 


Fragment  of  Letter  Written  to  Weiser  by  Prioress  Maria. 

Prior  Jaebez  was  never  interrupted.  When  any  legal  aid 
was  wanted,  the  appeal  was  always  made  to  Weiser  and 
never  refused.  Thus  after  old  Henrich  Hagamann  died  and 
the  Seymour  forgeries  came  to  light,  it  was  Weiser  and 


292  The  German  Sectarians  of  Petmsylvatiia. 

Jaebez  who  together  set  the  matter  right  before  the  courts, 
and  saved  some  of  the  property  for  the  rightful  heirs.  Cor- 
respondence upon  this  case  between  Jaebez  and  Weiser, 
under  date  of  June  11,  1753,  together  with  another  missive 
dated  November  30,  1757,  also  of  legal  import,  are  in  the 
collection  of  the  writer. 


Sister  Fiavia's  Letter  to  Weiser. 

Among  the  personal  correspondence  of  Weiser  with  in- 
mates of  the  Kloster  examined  by  the  writer  there  was  one 
letter  from  Sister  Flavia,  dated  January  16,  1759,  in  which 
she  calls  him  and  his  wife  cousin  {lieber  Vetter  und  Hebe 


Reconciliation.  293 

Bass).  Another  was  from  Prioress  Maria,  thanking  him 
for  a  book  sent  her  at  the  hand  of  his  son  [evidently 
Brother  Theobald,  Philip  Weiser].  This  letter  was  written 
shortly  after  one  of  Conrad  Weiser's  visits  to  the  Kloster. 

That  at  one  time  the  breach  between  Beissel  and  Weiser 
was  a  serious  one  cannot  be  denied — that  they  eventually 
became  reconciled  is  equally  true.  The  tradition  that 
Weiser  in  the  latter  years  of  his  life  was  again  received 
into  the  full  communion  of  the  Brethren  is  strengthened 
by  the  following  notice  in  the  Chronicon  : 

"  Meanwhile,  however,  God,  in  view  of  his  earlier  faithful- 
ness in  the  work  of  God,  bore  him  in  mind,  and  opened  the 
door  of  his  long  spiritual  captivity,  so  that  he  visited  first  of 
all  his  old  friend  Peter  Miller  [Jaebez]  at  the  Settlement.  And 
when  he  noticed  that  no  one  passed  severe  judgement  upon  him, 
he  also  hunted  up  the  Superintendent,  who  soon  became  aware 
that  the  good  once  done  for  him  had  not  been  in  vain,  and  re- 
ceived him  with  open  arms  of  love,  taking  him  into  the  Sisters' 
house,  where  his  old  acquaintances  rejoiced  with  him  that  he 
had  found  again  his  piece  of  silver  that  had  been  lost.  Soon 
after  the  congregation  assembled  for  a  love-feast,  at  which  he 
by  partaking  of  the  holy  sacraments  was  recorporated  into  the 
spiritual  communion  ;  although  we  willingly  yield  to  his  mother 
church  the  honor  of  having  garnered  in  his  body." 

It  is  another  noteworthy  fact  that  no  record  can  be  found 
that  Weiser's  younger  children  were  baptized  in  their  in- 
fancy. 

Conrad  Weiser's  eldest  son  Philip  (Brother  Theobald) 
also  left  the  Ephrata  Community  some  time  after  his 
father,  and  was  associated  with  him  in  the  events  of  the 
French  and  Indian  war  ;  he  also  served  as  a  soldier  in  Cap- 
tain Busse's  company.  November  22,  1748,  he  married 
Sophia,  daughter  of  Peter  Riem,  by  whom  he  had  four 
children,  one  of  which  was  named  after  Prior  Jaebez. 
There  is  evidence  to  show  that  Philip,   like  his  father, 


294 


The  German  Sectarians  of  Pennsylvania. 


did  not  sever  his  connection  entirely  with  the  Community 
when  he  left  the  Kloster.  He  inherited  his  father's  home- 
stead, but  did  not  live  long  to  enjoy  his  heritage.  His 
death  is  entered  in  the  register :  "  Brother  Theobald  or 
Philip  Weiser,  March   27,    1761." 

Conrad  Weiser  died  Sunday,  July  13,  1760,  on  his  farm 
at  Heidelberg.  He  had  left  his  home  in  Reading  the  day 
before  in  his  average  health,  but  soon  after  his  arrival  was 
seized  with  a  violent  attack  of  colic  which  ended  his  life. 


5* 


8  3JW  ptoigfler  gOHcept  I ; 

Sfc  fttiiglufn  SSiijf  jUf 

MM  differ  afldn 

wttiff. 

Display  Placard  of  Halle  Remedies  Sold  by  Conrad  Weiser,  Fide  p.  290. 

On  the  following  Tuesday  (July  15th)  he  was  buried  in 
the  family  burial  plot  on  his  farm,  beside  several  of  his 
young  children  and,  as  tradition  states,  a  number  of  In- 
dians who  had  died  at  different  times  while  on  visits  to 
him. 

His  funeral  was  a  simple  one,  according  to  the  Lutheran 
ritual.  The  sermon  was  preached  by  Rev.  John  Nicholas 
Kurtz,  pastor  of  the  Tulpehocken  church,  on  the  two-fold 
text  of  Genesis  xv:  15  and  Psalm  lxxxiv  :  11,  12  ;  the  latter, 
by  a  strange  coincidence,  being  one  of  the  mottoes  of  the 


Conrad  Weiser's  Funeral. 


295 


Ephrata  celibates.  We  have  no  record  of  any  attendance 
of  the  Brethren  from  the  Kloster  at  the  funeral  of  the 
former  Brother  Enoch.  This  absence  may  be  accounted 
for  by  the  fact  that  the  weather  was  exceedingly  hot,  and 
as  but  comparatively  a  few  hours  intervened  between  his 
sudden  death  and  burial  there  was  hardly  time  for  the 
iodesanzeiger  to  traverse  over  much  country.  Under  the 
circumstances  it  was  even  impossible  to  send  word  to  his  son- 
in-law,  Rev.  Pastor  Muhlenberg,  in  time  for  the  funeral.132 

The  two  official  entries  in  the  Ephrata  Register  and 
Obadiah's  Diary  read  respectively  : 

1760 — The  Friend  or  Brother  Conrad  Weiser. 

1760 — Brother  Conrad  Weiser  a  Justice. 


152  This  condition  will  be  understood  when  we  consider  that  the  news 
of  Weiser's  death  did  not  reach  Bethlehem  until  August  1st,  or  two  weeks 
after  he  was  buried,  as  is  shown  in  the  Moravian  diaries. 


Conrad  Weiser's  "Wigwam,"  Corner  Fifth  and  Penn  Streets,  Reading. 


CHAPTER   XIV. 

EDUCATIONAL   DEPARTMENTS. 


UCH  has  been  said  in  the 
course  of  our  narrative  of 
the  educational  features 
of  the  Ephrata  Commu- 
nity. Looking  backward 
to  the  Kelpius  movement 
and  the  Hermits  on  the 
Ridge  we  find  that  one  of 
the  first  concerns  of  the 
early  Pietists  in  Pennsyl- 
vania was  the  education 
of  youth.  As  Johannes 
Seelig  writes  in  his  first 
missive  to  Spener,  under  date  of  August  7,  1694 : 

"We  are  now  beginning  to  build  a  house  there  [on  the 
banks  of  the  Wissahickon],  and  the  people  lend  us  all 
possible  help.  We  place  this  to  the  public  good,  and  ex- 
pect not  a  foot's  breadth  on  our  own  account.  For  we  are 
resolved,  besides  giving  public  instruction  to  the  little 
children  of  this  country,  to  take  many  of  them  to  ourselves 
and  have  them  day  and  night  with  us,  so  as  to  lay  in  them 
the  foundation  of  a  stable,  permanent  character.  With 
them  a  beginning  must  be  made,  otherwise  there  will  be 
only  mending  and  patching  of  the  old  people." 

296 


Brother  Obed.  297 

And  this  system  of  education  was  continued  by  Seelig 
and  Matthai  after  the  death  of  the  Magister  in  1708. 

A  similar  course  was  followed  by  Beissel  upon  his  retire- 
ment to  the  Mill  creek  in  1721,  where  he  instructed  the 
children  of  the  early  settlers  of  the  Conestoga  valley.  This 
movement  has  been  fully  set  forth  in  a  previous  chapter.133 

The  organization  of  the  educational  department  of  the 
Ephrata  Community  may  be  said  to  date  from  the  advent 
of  Ludwig  Hocker  in  the  early  spring  of  the  year  1739. 
Hocker,  it  will  be  recalled,  was  one  of  the  brethren  who  for 
a  time  lived  on  the  banks  of  the  Wissahickon,  at  a  place 
still  known  as  the  Monastery.  Ludwig  Hocker,  or  Brother 
Obed  as  he  is  known  in  the  Kloster  records,  was  married  and 
had  one  child,  a  daughter,  Maria ;  after  his  entrance  into 
the  Community  the  couple  divorced  themselves,  he  enter- 
ing the  Zionitic  Brotherhood,  while  the  wife  became  Sister 
Albina  and  the  daughter  Sister  Petronella. 

Soon  after  his  arrival  Brother  Obed  was  installed  as  the 
schoolmaster  of  the  congregation,  instructing  the  youth  in 
the  rudiments  of  education. 

In  the  different  buildings  of  the  Kloster  premises,  regular 
hours  were  set  apart  by  both  sexes  for  instruction  and  the 
practice  of  caligraphy,  ornamental  penmanship,  engrossing 
and  the  study  and  copying  of  music.  Many  specimens  of 
the  beautiful  work  done  by  the  celibates  have  come  down 
to  us,  some  of  which  have  been  used  to  embellish  the  pages 
of  this  history. 

It  is  uncertain  who  the  writing-master  was,  or  who  origi- 
nated the  system  and  style  peculiar  to  the  Kloster.  The 
Chronicon  tells  us  that  up  to  about  the  middle  of  the  year 
1741,  "they  had  sought  self-sacrifice  in  hard  labor,  but 
now  the  Superintendent  was  urged  by  his  guide  to  estab- 
lish higher  schools,  of  which  the  singing-school  was  the 

133  Vol.  1,  p.  56. 


300         The  German  Sectarians  of  Pennsylvania. 

talent.  It  is  said  that  Beissel  personally  designed  the  out- 
lines of  these  beautiful  letters,  but  that  the  shading  and 
ornamentation  of  them  was  left  to  the  pupil. 

In  the  year  1750  a  specimen  book  of  these  ornate  letters 
was  prepared.  It  is  a  folio  of  about  12  x  18  inches.  Each 
of  the  capital  letters  occupying  a  full  page. 


Specimen  of  Ornate  Fractur  Initial  "  O,"  first  Alphabet. 

The  title-page  sets  forth  that 

The  Christianas  \  A,  B,  C\  is  Suffering  Endtirance  and 
Hope  I  who  this  has  learned  \  He  hath  his  Goal  obtained  \ 
Ephrata  MDCCL. 


r 


THE    GERMAN    SECTARIANS    OF     PENNSYLVANIA. 


I    3£        I  |&|5j£J£  'i  ->      J     -*    'J'   V  ^ 


TITLE-PAGE    OF    MANUSCRIPT    SPECIMEN-BOOK    OF    THE 
EPHRATA    KLOSTER. 


Ornate  Capitals. 


301 


The  book  contains  two  full  alphabets  of  capitals.  The 
first  is  highly  ornamented.  Each  letter  containing  a  vig- 
nette and  having  a  broad  border.  The  second  alphabet 
consists  of  capitals  less  ornate  and  without  borders.  Then 
follow  several  sets  of  German  lower  case  or  Gothic  letters, 
also  numerals. 


Specimen  of  Plain  Fractur  Initial  "G,"  second  Alphabet. 


A  script  alphabet  is  also  given.  The  latter  were  all 
made  by  the  expert  writers  with  a  single  flourish  of  the 
pen.     In  fact,  each  letter  is  but  a  single  flourish.     So  ex- 


302  The  German  Sectarians  of  Pennsylvania. 

pert  did  these  men  and  women  become  in  the  art  that  it  is 
doubtful  if  their  work  could  be  duplicated  in  any  writing 
academy  of  the  present  day. 

Several  pages  of  ornamental  designs  complete  the  Chris- 
tian's A,  B,  C.  The  old  specimen  book  is  now  fast  falling 
into  decay  owing  to  the  corrosive  character  of  the  ink 
used.     The  formula  in  use  was 

Rainwater,  i  quart. 
Guru  Arabic,  2  ounces. 
Gall  nuts,  5  ounces. 
Copperas,  3  ounces. 

This  was  thinned  with  strong  vinegar ;  long  standing  im- 
paired the  ink. 

Negatives,  however,  have  been  made  of  the  whole  book 
by  the  writer,  thus  ensuring  the  preservation  of  the  style, 
numerous  specimens  of  which  embellish  these  pages. 

How  this  accomplishment  was  cultivated  and  brought  to 
so  high  a  state  of  perfection  may  be  seen  from  the  specimen 
tablets  still  hanging  against  the  walls  of  the  old  Saal,  now 
unfortunately  discolored  by  age  and  deteriorated  by  the 
inroads  of  time ;  indeed,  it  may  almost  be  said,  crumbling 
into  dust. 

But  little  is  known  of  the  classical  academy  maintained 
at  the  Kloster.  The  Fahnestock  MSS.  distinctly  states 
that  a  classical  school  was  established  there  at  an  early 
period,  "which  soon  gained  for  itself  an  honorable  reputa- 
tion abroad,  and  many  young  men  of  Philadelphia  and 
Baltimore  were  sent  to  this  nursery  of  learning  to  receive 
their  entire  education."  It  is  further  mentioned,  upon  the 
authority  of  John  F.  Watson,  that  "  they  were  remarkable 
as  a  community,  being  fine  Latinists,  writing  and  speaking 
Latin  as  readily  as  their  vernacular  tongue.  Men  in  Phila- 
delphia who  sought  good  classical  education  for  their  sons 
used  to  send  them  there  ;  and,"  continues  Watson,  "  I  have 
known  some  who  used  to  correspond  with  some  who  were 


A  Script  Alphabet. 


3°3 


educated  there  who  used  to  correspond  with  some  of  the 
Brethren  in  Latin." 

Corroborative  evidence  is  also  given  by  Acrelius,  where 
he  tells  how  the  authorities  of  the  old  Academy  on  Fourth 


Script  Alphabet.    Each  Letter  made  with  a  Single  Flourish  of  the  Pen. 


Street,  below  Arch,  in  Philadelpia,  made  proposals  to  the 
Brotherhood  to  print  an  American  edition  of  the  classic 
authors  for  the  Philadelphia  Academy,  a  request  which 
was  refused  by  the  Kloster  people.     In  the  Pennypacker 


304  The  German  Sectarians  of  Pennsylvania. 


^^> 

^ 

u<- 

Oft 

*-*- 

*-*»  ■*- 

tf»o 

tjO(  o<  to 

cHM*^ 

1     »oO 

-~  t> 

•>» 

n 
_JSt 


^ 


r 


V 


Q,      O 

S  3 
U]  o 


Brother  Benjamin's  Copy.  305 

collection  we  have  several  specimens  illustrating  the  higher 
mathematics,  one  of  which  is  here  reproduced. 

The  question  has  frequently  been  asked  how  much  time 
was  consumed  by  the  celibates  in  transcribing  one  of  the 
regular  tune  books  used  by  the  secular  congregation.  So 
expert  did  they  become  that  the  work  was  done  quite 
rapidly ;  in  fact  to  the  beholder  at  the  present  day  it  ap- 
pears to  have  been  done  in  an  almost  incredible  short  time. 
A  note  in  one  of  the  four-part  tune  books  now  in  the  col- 
lection of  the  writer,  books  such  as  were  used  by  the  secular 
congregation,  states  that  Brother  Benjamin  commenced  work 
on  the  book  on  the  20th  day  of  February  and  finished  it  on 
the  27th  day  of  June  of  the  same  year.  The  book  consists 
of  248  pages  of  written  music,  containing  372  melodies,  ex- 
clusive of  eight  pages  of  elementary  musical  exercises  and 
a  copious  index.  The  penwork  is  most  beautifully  done, 
without  blot  or  erasure,  even  the  staff  being  ruled  with  a 
pen.  The  making  of  this  book  was  in  addition  to  Brother 
Benjamin's  other  duties,  as  he  could  only  devote  a  few  hours 
each  day  to  his  self-imposed  task.  After  recounting  the  time 
it  took  him  to  complete  his  task  he  adds  the  following  pert- 
inent note : 

"  Considering  how  great  was  the  ardor  and  progress  of 
the  maker  of  this  book,  yet  at  times  he  was  forced  to  con- 
trol himself  with  force,  as  the  tempter  and  enemy  of  our 
souls  cannot  bear  anything  less  than  where  he  finds  a  heart 
that  seeks  to  endeavor  to  employ  itself  in  the  simplicity 
and  practice  of  the  divine  honor.  Therefore  was  the 
writer  so  oft  brought  into  deadly  and  divers  temptations 
so  that  frequently  he  had  to  wrestle  with  death  and  hell, 
as  the  world  and  the  flesh  at  times  so  greatly  raged  that 
he  almost  lost  all  power  and  courage.  But  God  be  praised, 
He  who  at  all  times  knows  best  when  and  how  to  deliver 
His  own  out  of  temptation." 

The  elementary  schools  were  in  charge  of  Brother  Obed 


306  The  German  Sectarians  of  Pennsylvania. 

£rf«i,  utiD  mi^mmDifl  (crnen, 
Untccti^f 

9UifSefe)l  aym  SRufc  unC  ©ebwudj  »m  State. 

SBon     L.  H 


EPHRATA. 
©cfcucft  nob  (9  befemnun  bep  &em  ©^ufttteifar/ 
2)sute  unb  SBuj&bin&e'c   178* 

Title-page  of  Brother  Obed's  Ephrata  School  Book. 


An  Ephrala  Reader.  307 

(Ludwig  Hocker),  who  at  an  early  day  compiled  and  pub- 
lished a  German  school-book  for  the  use  of  his  scholars : 

Short,  comprehensive  \  useful  \  School  Book  |  To  instruct 
the  Children  in  Spelling  |  Reading  and  learning  by  Heart  |, 
To  which  is  appended  a  short,  yet  clear  and  |  fundamental  \ 
instruction  \  in  Arithmetic.  \  Compiled  for  the  use  and  ser- 
vice of  Children  I  By  L.  H.:  I  Ephrala.  \  Printed  a?id  to  be 
had  of  the  Schoolmaster.  |  Printer  and  Bookbinder.  | 

No  copy  of  the  original  edition  of  this  work  has  come 
down  to  us,  nor  is  even  the  year  known  when  it  was  printed. 
The  title  is  taken  from  the  second  edition,  issued  in  1786. 

Brother  Obed  prints,  on  the  reverse  of  the  title-page,  the 
following  preamble,  which  gives  us  a  little  insight  into  the 
methods  of  instruction  pursued  in  the  lower  or  common 
Kloster  school : 

"  After  the  children  have  learned  to  spell  through  the 
A,  B,  C  and  namebook134  we  can  bring  them  into  this  one 
and  let  them  well  learn  to  spell  and  read.  Thereby  they 
get  it  into  their  minds  to  learn  by  heart  [memorize],  after 
which  we  can  teach  them  the  figures.  Afterward  we  can 
let  them  read  over  the  Arithmetic,  when  they  will  learn  to 
express  the  compound  numbers.  And  after  they  are  well 
schooled  in  this  they  can  read  in  all  books.  And  with  this 
book  we  can  save  with  every  child  a  Psalter  and  Testament, 
which  they  usually  destroy  during  their  schooling.  If  they 
are  to  learn  Arithmetic  we  can  diligently  exercise  them  in 
these  rules,  so  that  they  may  comprehend  them.  Afterward 
they  can  be  advanced  without  much  trouble." 

It  will  be  seen  from  the  above  mention  of  Psalter  and 


134  No  copy  of  the  Ephrata  version  of  this  Primer  has  come  down  to 
us.  A  reprint,  however,  is  in  the  library  of  General  John  E.  Roller,  of 
Harrisonburg,  Va.     It  has  the  following  title  : 

Das  erste  \  gam  neue  Virginische.  \  A  B  C\  Namen-Buchlein ,  j  Fur 
Kinder  \  {Illustration)  \  Seclis  Cents  das  Stuck  \  Neumarket :  Gedruckt 
und  zu  haben  bey  \  Ambrosius  Henkel,  1808. 


308         The  German  Sectarians  of  Pennsylvania. 

Testaments  that  the  instruction  imparted  was  a  strictly  re- 
ligious one,  based  upon  Holy  Writ.  This  was  similar  to 
that  of  the  Lutherans  and  the  Reformed,  who  used  their 
catechism  as  their  text  book. 

The  First  Sabbath-school. 

E  now  come  to  one  of  the  most  interesting 
episodes  connected  with  the  Mystics  of  the 
Cocalico.  This  was  the  introduction  of  the 
Sabbath-school  system  fully  forty  years  be- 
fore the  Robert  Raikes  experiment.  There 
are  many  traditions  and  legends  current 
relating  to  this  movement  for  the  instruc- 
tion of  the  youth  upon  the  day  of  rest.  All 
unite  in  giving  Brother  Obed  the  credit  for  its 
organization.  In  one  essential  point  there  is  a  divergence 
in  these  traditions  and  accounts,  both  local  and  printed. 
Some  mention  the  movement  as  a  Sabbath-school,  others 
as  a  Sunday-school.  Some  legends  state  positively  that 
the  special  instruction  was  given  upon  the  seventh  day ; 
others  again  are  equally  positive  that  it  was  upon  the  first 
day,  or  Sunday.  The  writer  has  given  this  matter  his 
earnest  and  careful  attention,  expending  much  time  and 
labor  in  the  effort  to  reconcile  these  diverse  claims.  It 
has  even  been  charged  by  champions  of  the  Raikes  move- 
ment that  there  was  absolutely  no  proof  that  either  Sab- 
bath- or  Sunday-schools  were  ever  regularly  held  on  the 
Cocalico.  The  writer  will  here  say  that  he  has  in  his 
possession  a  letter,  dated  February  3,  1835,  wherein  Thomas 
Davis,  of  Chester  county,  who  was  then  in  his  73d  year, 
says  that  he  went  to  the  Sabbath-school  at  Ephrata  until 
he  was  about  thirteen  years  of  age,  when  it  was  discon- 
tinued, evidently  on  account  of  the  buildings  being  re- 
quired for  hospital  purposes.  This  would  make  the  original 
movement  terminate  in  1777,  seven  years  before  Robert 


Object  of  the  Sabbath-school. 


309 


Raikes  first  gathered  the  children  together  in  the  suburbs 
of  the  city  of  Gloucester  for  the  purpose  of  Sabbath-school 
instruction,  a  practice  which  has  proven  to  be  such  an  in- 
calculable blessing  to  the  human  family. 

Then,  again,  we  have  the  reward  cards,  with  Scriptural 

proverbs,  given  to 
the  children  of  the 
Sabbath-school,  a 
reproductionofone 
of  these  cards  is 
here  given. 

An  entry  in  the 
Fahnestock  manu- 
script states  that 
Hocker's  (Brother 
Obed)  object  in  es- 
tablishing this 
school  "was  to  give 
instruction  to  the 
indigent  children 
of  the  vicinity  who 
were  kept  from  the 
regular  school  by  the  employments  which  their  necessities 
obliged  them  to  be  engaged  in  during  the  week,  as  well  as  to 
give  religious  instruction  to  those  of  better  circumstances." 
Now  a  careful  examination  of  all  of  the  conflicting  data 
and  traditions  would  give  the  impression  that  the  devout 
Brother  Obed  gave  his  religious  instruction  to  the  youth 
on  the  afternoons  of  both  the  first  and  the  seventh  day. 
Upon  the  former  attention  would  be  given  to  the  children 
of  the  Sabbatarians ;  upon  the  latter  to  such  children  of  the 
German  settlers  as  were  of  the  families  that  adhered  to 
Stmday,  and  who  could  be  induced  to  come  to  the  instruc- 
tion. If  this  be  correct,  and  it  undoubtedly  is,  it  would 
appear  to  harmonize  all  of  the  traditions  and  conflicting 
theories. 


An  Ephrata  Sabbath-school  Reward  Card 
The  outer  border  is  in  colors  done  by  hand. 


310         The   German  Sectarians  of  Pennsylvania. 

All  traditions,  however,  appear  to  agree  that  Brother 
Obed  was  seconded  in  his  efforts  by  his  daughter  Maria 
(Sister  Petronella),  who  is  described1"  as  a  lovely  and 
beautiful  girl,  not  only  comely  in  form,  but   lovely  and 


Specimen  ok  Gothic  Letters  in  the  Christian's  A,  B,  C. 

beautiful  in  her  Christian  character,  as  ardent  and  active 
in  the  Sabbath-school  as  she  was  in  every  Christian  virtue. 
Maria  Hocker  (Sister  Petronella)  was  undoubtedly  the  first 
female  Sunday-school  teacher  of  whom  we  have  any  record. 


155  Fahuestock  MSS. 


THE    GERMAN    SECTARIANS    OF     PENNSYLVANIA. 


INSTRUCTING    THE    YOUTH. 


Sister  Petronella. 


3" 


The  above  Sabbath-school  movement  is  not  to  be  con- 
founded with,  the  quasi  revival  movement  mentioned  in  the 
Chronicon,  where  some  of  the  boys  of  the  Sabbatarian  com- 
munity met  together  every  day  before  and  after  common 


— ■ > '  j  >  1 1  i  ,n  t , , , ,  t  >  ti  1 1 )()  t  (a  t  t-  ^  ^  ^  3~^yB  >yf'cj 

Specimen  Page  from  Ephrata  Letter  Book. 

school  hours,  to  pray  and  exhort  one  another,  under  the 
superintendence  of  one  of  the  brethren.  The  attendant 
excitement  ran  into  excess  and  betrayed  a  zeal  not  accord- 
ing to  knowledge. 


CHAPTER   XV. 

THE   VISIT   OF   ISRAEL   ACRELIUS. 


OF  THE  many  travellers  who 
visited  the  Ephrata  Kloster 
during  the  Colonial  period, 
and  have  left  us  a  description  of 
their  sojourn  in  the  settlement  on 
the  Cocalico,  none  is  more  full, 
clear  and  comprehensive  than  that 
given  by  Rev.  Israel  Acrelius, 
Provost  of  the  Swedish  Lutheran 
churches  in  Pennsylvania.  Acre- 
lius it  appears  was  very  anxious 
to  obtain  a  thorough  insight  into 
mme  of  Sweden  the  Kloster  economy  and  religion. 

To  get  a  proper  introduction,  he  secured  the  good  offices  of 
George  Ross,  Esq.,  of  Lancaster,  who  was  then,  notwith- 
standing his  youth,  one  of  the  most  influential  men  in  the 
county,  as  well  as  the  occasional  adviser  of  the  Brethren. 
The  Provost  arrived  with  Mr.  Ross  at  the  Kloster  about 
noon,  Friday,  September  7,  1753,  and  upon  Mr.  Ross'  in- 
troduction was  graciously  received  by  Beissel  and  Peter 
Miller.  Mr.  Ross,  to  whom  the  Kloster  was  no  novelty, 
returned  home  on  the  same  evening  and  left  Acrelius  in 
charge  of  Prior  Jaebez.  During  the  coming  Sabbath  the 
reverend  visitor  was  given  every  opportunity  to  witness  all 


312 


Arrival  at  the  Kloster.  313 

of  the  ceremonies  and  worship,  as  well  as  an  insight  into 
the  domestic  economy  of  both  Orders. 

Provost  Acrelius  in  his  account  says  : 

"  We  first  announced  ourselves  to  Rev.  Peter  Miller 
(Prior  Jaebez),  and  were  heartily  welcomed.  I  informed 
him  that  I  was  a  Swedish  minister,  and  had  long  been  de- 
sirous of  seeing  them.  '  So,'  said  he,  '  will  you  also  see 
this  poor  place  ?  But,  however  poorly  we  live  here,  and 
although  we  live  almost  entirely  by  ourselves,  yet  we  have 
the  advantage  of  seeing  the  most  distinguished  people  in 
the  country ;  for  no  one  comes  to  the  land,  who  wishes  to 
be  honored  for  his  knowledge  and  understanding,  without 
visiting  us  in  our  isolated  retreat,  even  though  our  visitors 
be  the  proudest  people  in  the  country.  We  thus  get  ac- 
quaintance enough,  though  but  little  advantage  therefrom. 
If  any  new  lawyer  or  advocate  comes  to  Lancaster,  it  is  cer- 
tain that  we  shall  soon  make  his  acquaintance.'  He  fur- 
ther said  that  he  had  known  almost  all  the  Swedish  minis- 
ters who  had  been  in  the  country.  I  begged  leave  to  re- 
main over  night  among  them,  so  that  I  might  see  their 
worship,  which  would  take  place  on  the  next  day,  being  a 
Saturday.  He  answered,  '  Why  not  ?  We  shall  entertain 
you  as  well  as  we  can ;  if  you  will  be  satisfied  with  that.' 

"  We  requested  Mr.  Miller  to  show  us  the  various  rooms 
in  the  convent,  and  thereupon  went  into  the  brethren's 
church.  In  the  middle  of  the  church  was  a  broad  seat  or 
place  for  a  chair  for  Father  Friedsam  ;  this  was  turned  to- 
wards the  congregation  ;  back  of  this  were  two  others 
turned  towards  each  other  and  making  a  square  ;  this  was 
said  to  be  intended  for  Eleazar,  the  Superior  of  the  con- 
vent, and  the  oldest  of  the  brethren.  Back  of  this  again 
was  an  altar,  or  a  small  aud  high  table,  and  a  pulpit  to  lay 
a  book  on.  The  altar  stood  somewhat  away  from  the  aisle, 
so  that  he  who  ministered  there  might  always  turn  himself 
towards  the  congregation ;  on  the  right  side  of  the  altar 


314  The  German  Sectarians  of  Pennsylvania. 

there  was  also  a  little  room,  screened  by  a  curtain,  within 
which  no  one  was  to  enter  except  their  minister,  which 
was  called  the  Sanctuary.  There  were  also  places  for 
benches  on   both  sides  of  the  church,  which  are  used  for 


Pulpit  of  the  Old  Brother-saal. 
From  sketch  by  Jacob  Konigmacher  of  the  original. 


the  brothers  and  sisters  of  the  (secular)  congregation. 
Above,  there  was  a  gallery  on  both  sides,  so  arranged  with 
extending  lattice  work  that  one  could  look  through  the  open- 


Peculiar  Arrangements,  315 

ings  and  see  down  through  the  church.  Miller  said  that  that 
was  bnilt  for  the  sisters,  so  that  if  they  should  coine  to  look 
at  the  brothers'  service,  they  should,  for  the  sake  of  modesty, 
be  concealed,  as  also  that  the  women's  place  in  the  temple 
at  Jerusalem  was  arranged  in  the  same  way.     *     *     * 

"  We  sat  ourselves  down  to  rest  on  a  seat  in  the 
church,  and  I  asked  him  whether  the  Lord's  Supper 
was  celebrated  at  the  altar?  He  answered,  'Yes,  that  is 
done  by  Father  Friedsam,  when  one  after  another  goes 
forward  and  receives  the  Sacrament  in  Bread  and  Wine; 
but  this  must  be  done  on  some  evening,  and  with  feet- 
washing  afterwards.' 

"  We  then  went  into  the  sisters'  convent,  and  saw  their 
rooms  in  some  parts.  The  church  was  arranged  in  the 
same  manner  as  that  of  the  brethren  above  described,  with 
the  exception  of  the  gallery.  Upon  the  one  side  were 
benches  for  the  brethren  of  the  Cloister  when  they  wished 
to  come  thither.  The  Lord's  Supper  is  administered  at 
the  altar  in  both  churches  by  Father  Friedsam,  so  that  they 
come  one  by  one  each  time.  He  is  also  the  minister  in 
both  churches. 

"  Mr.  George  Ross  expressed  a  desire  to  see  the  sisters 
and  hear  them  sing.  Miller,  however,  would  not  go  to 
them  to  urge  this  upon  them,  but  said,  '  You  may  yourself 
ask  them  for  this,  and  perhaps  you  can  effect  more  with 
them  than  I  can.'  We  went  and  knocked  at  the  convent 
door.  The  Prioress  (Maria)  came  out,  and  when  she  heard 
our  request,  she  bade  us  remain  in  the  church  until  the  sis- 
ters came  in  the  proper  order  to  sing.  We  received  an  in- 
vitation, and  went  up  a  still  narrower  set  of  stairs  than  any 
that  we  had  before  seen,  and  came  into  a  large  room  ;  in 
that  there  were  long  tables,  with  seats  upon  both  sides  of 
them.  Here  there  were  some  of  the  sisters  sitting  and 
writing  their  note-books  for  the  hymns — a  work  wonderful 
for  its  ornaments.     Six  of  them  sat  together  and  sang  a 


316  The  German  Sectarians  of  Pennsylvania. 


The  Evening  Meal.  317 

very  lovely  tune.  Both  before  and  after  the  singing,  the 
sisters  talked  both  with  us  and  with  Miller  quite  freely 
about  one  thing  and  another,  and  seemed  to  be  quite 
pleased.  Both  at  our  entrance  and  our  departure  we  shook 
hands  with  each  of  them,  and  they  testified  their  friend- 
ship, according  to  their  custom,  by  a  peculiar  position  and 
pressure  of  the  hand. 

"  Mr.  Ross  now  returned  home  and  left  me  alone.  A 
party  of  brethren  to  the  number  of  ten  met  in  Miller's 
white  and  clean  ante-room — I  cannot  say  whether  to  visit 
me  or  to  show  their  respect  for  Miller.  At  six  o'clock  they 
broke  up  and  went  to  the  sisters'  convent  one  by  one,  after 
each  other,  up  the  hill.  I  asked  what  that  meant  ?  Miller 
answered  that  they  were  going  to  a  love-feast  among  the 
sisters.  I  said,  '  Come,  I  will  go  along.'  Miller  declined, 
as  he  had  not  been  invited,  and  also  said,  '  I  knew  nothing 
of  that  meeting  until  they  had  assembled  here.  You  can 
have  your  supper  with  the  brethren,  which  will  be  just  as 
pleasant  to  you.' 

"  The  time  was  now  due  for  the  Cloister  brethren  to  go  to 
their  evening  meal,  and  thereupon  each  one  came  out  of 
his  room  immediately,  and  all  went  one  after  another  up  a 
pair  of  stairs  into  the  refectory.  This  was  large  enough 
for  one  hundred  persons,  with  two  long  tables ;  but  now 
they  were  mostly  seated  at  one  table,  as  the  number  of 
brethren  at  that  time  was  scarcely  twenty.  Around  the 
hall  in  the  passages  were  small  cases,  each  large  enough  to 
hold  a  Bible,  for  which,  indeed,  they  were  intended,  and 
each  had  a  small  white  linen  curtain  before  it.  The  cloth 
was  spread  on  the  table,  the  food  placed  in  deep  stone 
dishes.  The  courses  were  pearled  barley  boiled  in  milk, 
with  bread  broken  into  it ;  another  course  was  pumpkin 
mush,  with  slices  of  small  crusted  bread  on  a  plate.  Be- 
tween these  was  butter,  but  only  for  me,  as  the  brethren 


31 8  The  German  Sectarians  of  Pennsylvania. 

for  themselves  had  a  kind  of  cheese-curds  on  platters  all 
around  the  table.136 

"  Each  one  took  his  place,  and  I  was  shown  to  mine, 
where  the  greater  part  of  the  brethren  were  behind  my 
back.  After  they  had  sat  for  some  time  with  downcast 
eyes,  one  of  the  brethren  at  the  table  read  a  passage  out  of 
the  Bible,  after  which  they  sat  still  for  some  moments, 
then  each  one  took  out  of  his  pocket  a  bag  in  which  there 
was  a  wooden  spoon  and  a  knife.  The  spoon  and  knife 
given  to  me  were  taken  out  of  a  drawer  under  the  table. 
We  all  ate  with  a  good  appetite,  first  of  the  barley,  then  of 
the  pumpkin  mush,  and  finally  of  the  butter,  in  which  the 
economy  was  observed  that  when,  at  the  finishing  of  the 
dish,  one  could  no  longer  use  the  spoon,  the  remainder  was 
taken  up  with  pieces  of  bread.  There  was  no  other  use 
for  a  knife  than  to  take  the  butter  and  cut  the  bread ; 
neither  was  any  plate  needed,  as,  in  fact,  none  was  there. 
I  did  not  see  that  any  piece  of  bread  was  broken.  At  the 
close  each  one  licked  his  knife  and  spoon,  dried  them  with 
a  cloth  which  they  had  in  the  same  bag,  and  then  the  knife 
and  spoon  were  restored  to  their  former  place.  During  the 
meal  not  a  word  was  spoken  ;  at  the  close  another  chapter 
was  read  out  of  the  Bible. 

"  After  the  meal,  Miller  and  Eleazar  remained  with  me 
in  the  refectory,  and  then  Eleazar  asked  me  what  I  thought 
of  their  arrangements  ?  If  I  knew  what  they  had  eaten  ? 
And  how  long  I  thought  I  could  live  upon  such  a  diet? 
We  agreed  that  nature  is  satisfied  with  a  small  quantity  of 
food  ;  that  both  moderation  in  eating  and  drinking  and 
food  suitable  to  the  human  body  preserves  from  sickness, 
makes  the  body  active  and  the  mind  cheerful ;  that  if  all 
which  may  properly  be  called  superfluous  in  meat  and 
drink  and  clothing  should  be  used  for  the  suffering  there 


136  These  platters  are  of  wood.     Two  of  them  are  in  the  collection  of 
the  Historical  Society  of  Pennsylvania. 


Vegetarian  Diet. 


319 


would  be  no  need  of  so  many  hospitals  in  the  old  countries, 
and  Christianity  would  have  a  very  different  aspect  from 
that  which  it  now  presents.  Eleazar  said  that  the  English, 
who  could  not  live  without  flesh  at  every  meal,  wonder  at 
our  style  of  meals  ;  but  the  German  taste  is  different,  many 
peasants  in  Germany  Jo  not  taste  flesh  five  times  a  year.     I 


asked  if  they  regarded  the  eating  of  flesh  as  sinful  ?  Miller 
answered,  '  Nay  ;  but  the  brethren  do  not  incline  to  the  eat- 
ing of  flesh.  Our  food  is  usually  of  vegetables,  such  as  cab- 
bages, roots,  greens,  also  milk,  butter,  cheese,  and  good  bread 
always.  At  the  love-feasts  the  provision  may  be  somewhat 
better  than  usual.  We  forbid  none  among  us  who  desire  it 
to  eat  meat.     Wine  is  used  when  some  one  is  sick.' 


Note. — Rev.   Israel    Acrelius,   Provost   of  the    Swedish    churches   in 
America,  Nov.  6,  1749-Nov.  9,  1756. 


F"^ 


320         The  German  Sectarians  of  Pennsylvania. 

"  I  saw  at  the  table  a  man  who  was  not  in  their  usual 
dress,  also  without  a  beard,  and  was  told  that  he  had  lately 
come  into  their  society,  that  he  was  a  doctor  of  medicine, 
born  in  Saxony,  educated  at  Halle.  After  he  had  visited 
a  great  part  of  Europe  and  Africa  without  finding  any  gen- 
uine Christian  society,  he  had  finally  remained  with  them, 
as,  in  his  opinion,  the  best  that  was  to  be  found.  Miller 
said  that  he  had  had  a  Christian  sickness;  which  meant 
consumption,  and  is  an  abiding  cross  until  death. 

"  I  asked  further  about  their  arrangements  with  regard 
to  eating,  and  they  said  that  in  the  morning,  on  working 
days,  the  brethren  usually  took  their  meals  by  themselves 
in  their  rooms ;  at  noon  they  went  into  the  kitchen  and 
received  whatever  was  at  hand.  Their  supper  they  all 
took  together. 

"  We  went  down  again  into  Miller's  room,  and  there  he 
showed  me  the  History  of  the  Perseaitions  of  the  Ana- 
baptists, a  large  and  thick  folio  volume,  which  he  himself 
had  translated  from  the  Holland  into  the  German  language, 
and  had  afterwards  had  it  printed  there  in  Ephrata,  saying 
that  it  was  the  largest  book  that  had  been  printed  in  Penn- 
sylvania, as  also  that  he  had  labored  for  three  years  on  the 
translation,  and  was  at  the  same  time  so  burthened  with 
work  that  he  did  not  sleep  more  than  four  hours  during 
the  night. 

"  The  edition  of  Miller's  book  was  one  thousand  two 
hundred  copies,  of  which  seven  hundred  have  been  circu- 
lated, and  five  hundred  are  still  on  hand.137  He  said  that 
they  could  be  sold  within  ten  years.  I  think  he  meant 
twenty.  The  price  is  twenty-two  shillings.  I  asked  him 
how  they  could  be  sold  at  so  low  a  price  :  '  Why  not,'  said 
he  :  '  for  we  do  not  propose  to  get  rich  ?  ' 

"  They  conducted  me  to  a  cell,  up  a  set  of  stairs,  where 


137  Part  of  these  five  hundred  copies  were  used  during  the  Revolution- 
ary War  for  making  cartridges. 


THE    GERMAN     SECTARIANS    OF     PENNSYLVANIA. 


N 


*? 


DUNKER    BAPTISMAL    CERTIFICATE. 

JOHANNES    REYER    BORN  AUG.    9,    1800  J     BAPTIZED    SEPT.,    1825. 


ENGRAVED  8T  C.   F.   EGELMAN 


I  8ACHSE  COLLECTION. 


Jonas  Auren.  321 

there  was  a  chaff  bed  laid  upon  the  floor,  a  coarse  sheet 
spread  over  it,  with  two  blankets,  and  then  a  figured  bed- 
quilt.  They  told  me  to  use  this  just  as  I  pleased.  They, 
themselves,  lie  upon  their  hard  benches,  having  either  a 
stone  or  a  piece  of  wood  under  their  head.  After  I  had 
laid  down,  I  heard  a  splashing  and  suffling  late  into  the 
night,  which  was  caused  by  their  washing  the  feet  of  some 
strange  brethren  who  had  come  from  the  country  to  make 
them  a  visit,  whose  feet  the  brethren  of  the  Cloister  then 
washed. 

"  On  Saturday  morning,  at  six  o'clock,  the  cook  came  to 
waken  me,  and  said  that  Divine  Service  would  begin  in 
half  an  hour.  This  was  a  black-bearded  old  man,  very 
serviceable ;  but  I  did  not  know  why  he  should  have  such 
a  long  coat  of  black  cloth,  when  all  the  others  wore  white, 
unless  it  was  that  the  pot-black  might  be  better  concealed 
in  this  way.  I  was  soon  dressed,  and  came  to  Miller. 
There  the  brethren  were  as  white  as  snow,  and  the  room 
smelled  of  rose-water,  which  they  put  on  their  clothes. 

"  Whilst  we  were  waiting  for  the  service,  we  fell  into 
conversation  on  the  hallowing  of  the  seventh  day.  He  re- 
ferred to  Jonas  Auren,  who  had  come  into  the  country 
along  with  the  pastors,  Rudman  and  Biorck,  but  afterwards 
turned  to  the  Sabbatarians,  and  asked  if  I  had  been  in- 
formed of  that.  I  let  him  understand  that  I  was  aware 
alike  of  his  fall  and  of  his  uprising.  How,  during  the 
time  that  he  held  with  the  observers  of  the  seventh  day, 
he  had  written  an  almanac,  called  Noah's  Dove,  which 
flew  through  that  country  to  favor  said  sect.  In  opposition 
to  which,  the  Provost  Biorck,  with  manly  sense  and  spirit, 
had  written  a  reply,  entitled,  'A  Little  Olive  Leaf ' 138  put  in 


138  <<  ^  Little  Olive  Branch  put  in  the  Mouth  of  that  (so-called)  Noah's 
Dove."  Printed  and  sold  by  William  Bradford  at  the  sign  of  the  Bible 
in  New  York,  1704.  Sni.  4to.  Title  from  the  only  known  copy,  shown 
at  the  Bradford  Exhibition  of  the  Grolier  Club. 


322  The  German  Sectarians  of  Pennsylvania. 

the  mouth  of  that  so-called  '  Noah's  Dove,'  and  sent  home 
again  to  let  her  owner  know  that  the  waters  are  abated 
from  off  the  face  of  the  ground.' 

"  This  conversation  was  held  between  us  whilst  we  were 
going  out  and  a  part  of  our  way,  for  in  a  moment  the 
brethren  were  out  of  their  cells  and  in  full  march.  We 
now  went  to  the  third  church,  which  stands  on  the  hill  by 
itself,  in  which  service  is  held  once  a  month,  and  the  whole 
congregation  comes  together  from  both  convents,  as  well 
as  from  the  country.  The  people  of  the  Cloisters  walk  in 
their  usual  way,  one  after  the  other,  the  sisters  as  well  as 
the  brothers ;  and  their  walks  are,  therefore,  all  narrow, 
like  footpaths.  I  took  my  place  in  the  ranks  of  the  white 
brethren,  whilst  Miller  went  upon  my  left  side. 

"  During  our  walk  up  the  long  hill,  Miller  asked  me  if 
I  believed  that  the  pains  of  hell  were  eternal  ?  To  which 
I  answered,  'Just  as  certainly  as  the  joy  of  heaven  is 
eternal.'  We  now  arrived  at  the  church  door,  and  that 
was  the  end  of  the  matter. 

"The  church  was  not  large,  and  could  be  filled  by  some 
hundred  persons.  The  forepart  of  the  church  was  the 
third  part  of  its  size,  the  floor  of  which  was  some  steps 
higher  than  the  other  part,  and  there  sat  the  Cloister  broth- 
ers in  their  order.  Miller  and  Eleazar,  together  with  some 
others,  sat  on  cross-seats  opposite  to  one  another,  the  others 
on  long  benches  on  both  sides,  and  also  in  the  rear.  Above, 
the  sisters  of  the  Cloister  had  their  gallery,  so  arranged 
that  neither  they  could  see  the  congregation  nor  the  con- 
gregation see  them.  Father  Friedsam  had  his  seat  separ- 
ate between  the  high  choir  and  the  rest  of  the  church. 
The  Cloister  brothers  went  in  through  a  little  door  to  the 
high  choir,  whereupon  the  sisters  immediately  followed. 
But  Miller  conducted  me  in  through  the  large  room,  and 
gave  me  in  charge  to  the  sexton,  who  immediately  showed 
me  my  place  in  the  foremost  seats.     In  the  church  there 


Fricdsam  as  a   Preacher.  323 

were  people  both  of  their  own  and  of  other  forms  of 
faith. 

"  When  they  were  assembled  they  sat  for  some  moments 
perfectly  still.  In  the  meantime,  Father  Friedsam  was  seen 
to  be  preparing  himself ;  he  held  his  hands  upon  both  his 
sides,  threw  his  head  up  and  down,  his  eyes  hither  and 
thither  ;  pulled  at  his  mouth,  his  nose,  his  neck,  and  finally 
sang  in  a  low  and  fine  tone.  Thereupon  the  sisters  in  the 
gallery  began  to  sing,  the  Cloister  brothers  joined  in  with 
them,  and  all  those  who  were  together  in  the  high  choir 
united  in  a  delightful  hymn,  which  lasted  for  about  a  quar- 
ter of  an  hour.  Thereupon  Miller  arose  and  read  the  third 
chapter  of  Isaiah. 

"  Father  Friedsam  then  recommenced  his  former  move- 
ments, and  appeared  rather  ridiculous  than  devotional. 
Finally,  he  arose  with  his  hands  clasped  together,  with  his 
eyes  turned  upwards,  and  began  to  speak  of  the  natural 
darkness  of  man's  understanding,  and  prayed  for  enlight- 
enment and  a  blessing.  Then  he  sat  down  and  preached 
about  holiness  of  life,  the  danger  of  temptations,  and  the 
need  of  watchfulness.  Examples  of  this  were  taken  from 
the  soldiers  in  Germany,  who  called  out,  '  Who  goes  there? 
Who  goes  there  ? '  Finally,  he  began  to  speak  of  faith, 
hope,  and  charity.  Faith  and  unbelief  are  the  points  be- 
tween which  man  fluctuates.  Faith  saves,  but  unbelief 
condemns.  That  hope  and  charity  follow  faith.  But  when 
he  should  have  developed  this  point,  he  made  faith  the 
foundation  of  hope  and  love  ;  but  then  again  immediately 
said  that  just  as  love  is  so  are  hope  and  faith.  All  turned 
upon  this,  that  faith  was  nothing  else  than  an  inward  fear 
of  God,  and  devotion.  It  seemed  to  me  that  Father  Fried- 
sam himself  did  not  know  where  he  was  at  home  (what  he 
believed.)  All  this  was  spoken  with  an  imcomparable  ra- 
pidity, in  hasty  language,  with  rapid  gestures.  Now  he 
struck  out  his  hands,  now  he  pressed  them  to  his  breast, 


324         The  German  Sectarians  of  Pennsylvania. 

now  he  placed  thern  upon  one  side,  now  upon  another,  and 
now  upon  both.  Again,  he  scratched  his  head,  then  patted 
himself  on  the  nose,  and  then  wiped  his  nose  on  the  back 
of  his  hand.  Meanwhile,  in  the  congregation,  which  he 
frequently  called  Jerusalem,  some  were  moved  and  shook 
their  heads,  others  wept,  others  slept,  and  so  on.  The  ser- 
mon was  concluded  with  an  Amen. 

"  Miller  went  forward  to  Father  Friedsam  and  proposed 
that  a  psalm  should  be  sung.  It  is  to  be  remarked  that 
every  one  has  the  liberty  of  speaking  and  suggesting  any- 
thing profitable  to  the  congregation.  Then  Father  Fried- 
sam hinted  to  a  brother,  who  sat  on  a  bench  nearest  to  him 
in  the  church,  that  he  should  begin,  and  himself  raised  the 
tune  ;  the  said  brother  began  the  psalm  and  led  it.  Father 
Friedsam  also  united  in  it,  as  also  the  brethren  and  sisters 
who  sat  in  cross-seats  in  front,  having  psalm-books  and  also 
note-books ;  but  the  Cloister  people,  as  well  as  the  rest  of 
the  congregation,  were  silent. 

"It  is  to  be  observed  that  to  every  psalm  there  are  three 
different  melodies,  according  to  which  the  note-books  are 
written  by  the  sisters  of  the  convent.  Different  brothers, 
as  well  as  the  sisters,  understand  vocal  music,  as  also  does 
Father  Friedsam.  When  they  sing,  each  one  holds  a  note- 
book as  well  as  a  psalm-book,  both  of  which  are  of  quarto 
size,  looking  into  both  alternately,  which  custom  would  be 
more  difficult  if  the  singing  were  not  performed  so  regu- 
larly every  day. 

"  After  that  psalm,  Father  Friedsam  asked  the  brethren 
generally  if  any  one  had  anything  to  suggest  for  the  gen- 
eral edification  ?  Thereupon  a  little  man,  quite  old,  with 
a  heavy  beard  which  concealed  the  greater  part  of  his  face, 
and  with  a  soft  voice,  answered,  '  That  he  pictured  the  Gos- 
pel to  himself  as  a  beautiful  flower,  which  had  a  delightful 
odor  of  still  increasing  strength,  and  that  should  bear  glor- 
ious fruit.      Also,  that   he   had  both  a  right  to  that  flower 


Keeping  the  Sabbath.  325 

and  pleasure  in  it,  when  he  could  appropriate  it  to  himself 
with  a  broken  and  contrite  heart.'  Whereupon  he  burst 
forth  into  tears,  so  that  the  rest  of  his  well-meant  discourse 
was  broken  off  and  suppressed. 

"  This  part  of  their  service  consists,  as  it  were,  in  com- 
mon conversation,  wherein  each  one  relates  what  he  has 
upon  his  conscience,  in  what  state  he  finds  himself,  and 
what  may  be  suggested  as  to  the  edification  of  the  congre- 
gation. When  any  one  announces  anything  of  the  kind 
Father  Friedsam  gives  his  judgment  thereupon. 

"  When  the  service  closed  it  was  eight  o'clock.  The 
women  went  out  of  the  church  first,  in  such  manner  that 
those  from  the  benches  nearest  to  the  door  first  marched  off 
one  after  another,  then  those  that  were  next,  and  so  the 
whole  of  the  women's  side  of  the  church.  The  same  or- 
der was  observed  upon  the  men's  side,  when  they  went 
through  the  large  door  of  the  church ;  so  also  did  the 
brethren  and  sisters  go  through  the  smaller  door  from  their 
high  choir.  They  are  not  accustomed  to  many  hours  of 
attendance  at  church,  as  Miller  stated  to  me  ;  whereupon  I 
asked  him  how  the  rest  of  the  day  was  spent  among  them  ? 
Whether  they  go  to  visit  one  another,  etc.?  He  answered: 
'  The  brethren  remain  most  of  their  time  within  their  cells ; 
they  work  hard  during  the  week,  and  so  they  must  rest.' 
Whence  it  followed  that  as  the  work  was  bodily,  so  must 
their  rest  be  chiefly  of  that  character. 

"  It  is  to  be  remarked  that,  as  they  hold  their  Sabbath  on 
Saturday,  they  are  in  the  midst  of  their  work  on  Sunday, 
which  is  not  only  in  conflict  with  all  Christian  order,  but 
also  against  the  fundamental  law  of  the  land,  which  ex- 
pressly declares  that  Sunday  shall  be  the  Sabbath  for  all. 
In  consequence  of  this,  the  Magistrates  of  the  country, 
when  they  first  took  up  their  abode  there,  took  their  horses 
and  oxen  from  the  plow,  and  imposed  fines  upon  them  ;  but 
this  did  not  produce  the  slightest  change  in  them.     They 


326         The  German  Sectarians  of  Pennsylvania. 

were,  therefore,  arrested  and  driven  in  flocks  to  the  jail  in 
Lancaster.  But  they  were  not  cast  down  by  this,  but  sang 
hymns  in  their  place  of  imprisonment ;  but  neither  ate  nor 
drank  for  many  days ;  neither  did  they  lie  down  to  rest  any 
further  than  that  they  leaned  against  one  another  as  they 
sat.  All  which,  with  other  things,  moved  the  Governor  and 
other  Magistrates  to  leave  them  in  peace  from  that  time. 

"  After  divine  service,  whilst  I  went  hither  and  thither 
among  the  brethren  in  their  cloister,  talking  now  with  one 
and  now  with  another,  most  of  them  being  very  stupid, 
Father  Friedsam  came  to  make  me  a  visit, — an  honor  of 
which  not  every  one  can  boast, — as  is  the  custom  of  that 
place.  He  came  in  a  white  woolen  coat,  with  a  bare  head 
and  a  rapid  gait.  He  bade  me  welcome  to  their  brother- 
hood with  friendly  words  and  gestures.  I  perceived  that 
the  brethren  had  induced  him  to  show  me  this  politeness, 
as  they  also  seemed  to  take  pleasure  in  my  society.  We 
went  into  Miller's  room,  and  the  old  man  seemed  more  full 
of  life  than  the  others. 

" '  I  doubt  not,  my  friend,'  said  he,  '  that  you  are  aware 
that  the  cloister-life  is  older  than  the  Papacy  ;  as  also  that 
the  Christian  Church,  whilst  still  in  its  state  of  innocence, 
had  within  it  certain  flocks  that  choose  a  life  of  celibacy, 
and  had  all  things  in  common.'  'That  is  not  denied,' 
said  I ;  '  neither  do  I  myself  undertake  to  judge  that 
manner  of  life,  only  through  this,  that  no  merit  is  aimed 
at  before  God.  Or,  how  is  that,  my  friends?  Do  you  be- 
lieve that  you  are  nearer  to  the  door  of  heaven  than  I  am 
because  of  your  hard  life — because  you  sleep  upon  these 
hard  benches  and  are  so  lean  and  haggard  ? 

"  '  We  by  no  means  think  of  meriting  anything  hereby,' 
said  Father  Friedsam.  '  God  guard  us  from  that.  But  we 
are  commanded  to  depart  from  Babylon,  or  the  sinful  world  ; 
and  as  we  are  left  at  liberty  to  separate  ourselves  in  this 
manner,  so  we  have  had  a  desire  to  do  so.'     I  answered, 


Spirit  of  the  Primitive  Church.  327 

1  Do  you  mean  that  the  world,  the  flesh  and  the  devil  do 
not  trouble  you  here  in  this  house  ?'  Miller  fell  into  the 
conversation  by  saying,  '  We  believe  that  these  enemies 
are  everywhere,  and  even  here  also ;  but  here  we  are  not 
so  much  oppressed  by  them  as  you  are  in  the  great  world, 
where  there  are  more  temptations.  And  you  should  also 
remember  that  the  Apostle  enjoins  that  each  one  shall 
walk  in  the  vocation  wherein  he  is  called.  We  have  found 
our  calling  to  coincide  with  this  mode  of  life.  In  this  we 
are  secure.' 

'  But  think  you,'  said  I,  '  that  no  one  has  the  spirit  of 
the  primitive  Church  except  those  who  live  in  a  commu- 
nity of  goods  ?'  '  As  regards  that,'  said  Miller,  '  we  admit 
that  such  a  community  can  be  observed  only  by  those  who 
arrive  at  the  highest  degree  of  perfection.  It  was  not  all 
Christians  in  the  first  church  who  had  received  that  gift. 
Among  us,  also,  we  have  paid  dearly  enough  for  it,  as 
several  false  brethren  took  the  money  which  we  had 
gathered  for  the  common  good  of  the  congregation,  and 
under  the  pretence  of  purchasing  a  piece  of  land  for  a  new 
residence  on  the  other  side  of  the  river  Susquehanna,  ran 
away  with  it,  which  placed  us  in  such  straits  that  it  was 
nearly  the  end  of  our  mode  of  life  here.  To  him  who  can 
live  among  us  the  door  stands  open.  Those  of  our  brethren 
who  have  their  farms  around  us  are  of  the  same  mind, 
although  they  do  not  live  in  the  same  way ;  so  that  if  we 
should  need  the  whole  of  any  one's  place,  he  would  will- 
ingly give  it  to  us  out  of  love  to  the  brethren.' 

"  I  again  turned  to  Father  Friedsam,  and  said,  'It  gives, 
me  great  joy  to  learn  that  you  love  the  Lord  Jesus  Christ, 
honor  His  sacraments,  and  speak  of  His  gracious  dealings 
in  your  divine  services.'  He  answered,  '  God  preserve  us 
from  anything  else ;  it  is  upon  Him  that  we  must  hope, 
obeying  His  commands  and  walking  in  His  footsteps.'  I 
said  further,  '  that  I  had  not  expected  to  see  the  brethren 


328         The  German  Sectarians  of  Pennsylvania. 

and  sisters  with  such  smiling  faces  and  friendly  demeanor 
beneath  their  outward  cross.'  Miller  replied,  '  Indeed  you 
touch  my  heart  by  your  conversation.  The  children  of  God 
need  not  always  show  a  sour  countenance.  That  would  be 
nothing  else  than  to  show  one's  self  impatient  of  their 
Father's  will.  One  never  sees  a  discontented  mind  with  a 
glad  countenance,  nor  a  contented  mind  with  a  sour  face. 
If  we  are  contented  with  our  Heavenly  Father's  will,  we 
shall  always  show  ourselves  satisfied  and  with  a  glad  coun- 
tenance, even  with  the  bitterness  of  death.' 

"  The  time  was  further  passed  away  by  conversation 
between  Miller  and  myself.  I  requested  him  to  inform  me 
as  to  their  mode  of  baptizing,  which  he  also  did. 

"Among  themselves  these  brethren  live  in  great  love, 
always  calling  each  other  brother  or  sister  along  with  their 
proper  name.  They  kiss  each  other  when  they  meet,  and 
wash  each  other's  feet.  They  have  a  great  many  Jewish 
customs.  They  all  have  their  beard  growing  up  to  their 
ears.  This  together  with  their  white  dress  and  their  spare 
diet,  is  well  adapted  to  gain  their  object,  namely,  to  look 
pale,  thin  and  wretched.  They  go  bare-footed  in  summer, 
use  feet-washing,  keep  the  seventh  day  as  holy,  count  their 
hours  after  the  Jewish  fashion,  from  the  beginning  of  the 
day,  so  that  our  six  o'clock  is  their  one,  and  our  twelve 
their  seven.  To  which  may  also  be  added  that  when  I 
heard  them  read  the  Scriptures  five  different  times,  it  was 
always  out  of  the  Old  Testament,  the  Prophets,  and  the 
Psalms,  but  never  out  of  the  New  Testament.  So,  also, 
they  had  a  taste  for  the  Old  Testament  in  their '  Sanctuary' 
and  their  '  Women's  Gallery.' 

"  Their  rules,  whether  of  the  church,  the  household,  or 
other  usages,  are  as  yet  only  oral,  and  are  frequently 
changed,  as  seems  to  be  demanded  by  edification.  It  is 
said  that  the  brotherhood  lives  in  the  freedom  of  its  con- 
science, and  therefore  without  laws ;  and  it  is  thought  that 


Midnight  Services.  329 

some  of  the  brethren  do  not  yet  know  what  the  others  be- 
lieve.    At  first  they  regarded  it  as  a  sin  to  kill  any  animal, 
and  still  more  so  to  eat  flesh.     Now  they  say  that  this  is 
left  to  each  one's  freedom  to  eat  it  or  not;  but  what  liberty 
is  there  in  eating  what  is  not  found  in  their  storehouse  ? 
At  first,  also,  it  was  regarded  as  a  sin  to  use  horses  for 
working,  and  they  themselves  dragged  home  their  own 
wood,  and  for  this  purpose  put  on  themselves  a  suitable 
harness.     Now  they  labor  with  horses  and  oxen,  which, 
however,  they  treat  very  kindly.     This,  with  other  things, 
causes  me  to  think  that  their  work  is  still  in  its  beginning, 
and  stands,  as  it  were,  in  a  state  of  ferment  as  to  whether 
anything  shall  come  of  it  hereafter  or  not ;  also,  that  the 
freedom  so  much  talked  of  is  nothing  but  an  encourage- 
ment to  others  to  unite  with  them.     I  am  sure  that  no  one 
is  regarded  as  a  genuine  brother  in  that  house,  unless  he 
sleeps  upon  a  hard  bench  in  his  usual  clothes,  however 
they  may  prate  about  their  freedom.     Father  Friedsam  who 
lives  in  a  little  house  between  the  brethren's  and  sisters' 
cloisters,  has  a  rope,  which  goes  upon  both  sides  over  the 
garden,  with  a  bell  at  each  end  in  both  cloisters.    When  it 
so  comes  into  his  head,  and  he  pulls  thereon,  and  the  bell 
rings,  and  even  if  it  were  in  the  middle  of  the  night,  all 
must  get  up  and  assemble  in  their  church  to  hold  service ; 
a  small  paper  lantern  in  each  one's  cell  is  used  upon  such 
occasions.     Around  the  convent  and  its  land,  families  be- 
longing to  their  Society  have  settled  themselves  and  bought 
farms  and  homesteads.     In  this  there  is  a  policy,  namely, 
that  people  of  other  faith  may  not  come  too  near  and  dis- 
turb them.     They  are  also  so  peaceful  with  their  neighbors 
that  if  any  dispute  ever  arises,  they  would  rather  surrender 
their  rights,  or  give  the  matter  into  the  hands  of  others  in 
whom  they  have  confidence,  than  trouble  any  Judge  with 
it.     Their  congregations  are  widely  scattered   in  several 
places  in  Chester  county,  and  also  in  East  Jersey.     But  at 


330         The  German  Sectarians  of  Pennsylvania. 

some  distance  from  the  convent,  several  hermits  live  in 
houses  by  themselves,  built  mostly  at  the  expense  of  the 
Society. 

"  They  have  one  Society  in  Virginia  upon  New  river  (in 
the  western  part  of  Virginia.)  There,  however,  they  dwell 
in  separate  houses,  but  in  one  neighborhood,  and  so  by 
themselves  that  they  neither  help  nor  desire  help  from 
other  people." 


A  Lancaster  County  Spinning-wheel. 


CHAPTER   XVI. 

IN   THE   VALLEYS   OF  VIRGINIA. 


f 


EW  greater  truisms  have 
ever  been  written  in  con- 
nection with  the  history 
of  our  .colonies  than  that  of  John 
Fiske,  the  New  England  his- 
torian, when  he  says  that  "  The 
colony  of  Pennsylvania  was  not 
only  more  heterogeneous  in 
population  than  any  of  the 
others,  but  it  actually  was  the 
principal  centre  of  distribution 
of  the  non-English  population  from  the  seaboard  to  the 
Alleghany  mountains.  All  of  the  population  of  the  Caro- 
linas,  as  well  as  in  Virginia  and  Maryland,  entered  the 
country  by  way  of  Pennsylvania,  and  this  migration  was 
so  great,  both  in  its  physical  dimensions  and  in  the  politi- 
cal and  social  effects  which  it  wrought,  that  Pennsylvania 
acquires  a  special  interest  as  the  temporary  tarrying-place 
and  distributing  centre  for  so  much  that  we  now  call  charac- 
teristically American."  139 

The  great  natural  avenue  followed  by  the  Germans  in 


Headpiece. — Section  of  Mason  and  Dixon's  survey. 
139  Dutch  and  Quaker  Settlements. 


331 


332         The  Germcift  Sectarians  of  Pennsylvania. 

the  early  days  before  the  western  movement  began  was 
down  through  the  great  valleys  formed  by  the  Blue  Ridge 
and  the  Alleghany  mountains  of  the  Appalachian  system, 
which  extends  from  Pennsylvania  through  Virginia  and 
beyond  the  Carolinas.  This  great  valley  is  known  respec- 
tively as  the  Cumberland,  Shenandoah  and  Virginia  val- 
leys, and  from  time  immemorial  was  the  natural  highway 
of  the  Indians  coming  from  the  south  to  the  north,  or 
vice  versa.  By  taking  this  course  they  avoided  the  large 
streams  and  hills,  and  found  plenty  of  fish,  game  and  fruits 
to  subsist  upon  ;  and  thus  the  trail  from  north  to  south  was 
a  well-marked  one. 

When  the  great  exodus  from  Germany  began  by  way  of 
England  in  1709,  many  of  the  emigrants  were  sent  to  the 
Carolinas,  and  some  to  Virginia  and  New  York  ;  the  bulk, 
however,  came  to  Pennsylvania,  a  province  which  was  the 
real  goal  for  all  the  Germans  who  left  the  Fatherland  during 
this  great  migratory  movement. 

After  these  settlements  in  the  different  colonies  were 
established,  there  was  more  or  less  effort  made  to  open 
communication  between  the  German  settlements  north 
and  south  of  Pennsylvania.  The  earliest  pathfinders  in 
this  movement  appear  to  have  been  religious  enthusiasts 
who  were  not  of  the  orthodox  faiths ;  thus  the  oldest 
record  we  have  of  this  is  a  letter  sent  by  Magister  Johannes 
Kelpius,  leader  of  the  Pietists  on  the  Wissahickon,  to  Maria 
Elizabeth  Gerber,  in  Virginia,  and  dated  October  10,  1704. 
This  is  the  earliest  account  we  have  of  the  settlement  of 
any  Germans  in  Virginia. 

We  have  already  told  how  Michael  Wohlfarth,  as  early 
as  1722,  visited  Beissel  at  the  Muhlbach  while  on  a  journey 
to  North  Carolina  by  way  of  the  valley  of  Virginia.  Then 
again  we  have  the  account  of  Francois  Regnier,  who  in 
1735  walked  down  to  Georgia  by  way  of  Winchester  and 
Augusta  court-house,  and  crossing  the  Blue  Ridge  at  Evans 


Route  of  the  German  Evangelists. 


333 


Gap,  and  following  the  valley  of  the  James,  reached  the 
seaboard. 

There  is  no  donbt  but  that  the  great  valleys  of  the  Ap- 
palachian system  west  of  the  Blue  Ridge  were  known  to 
the  German  settlers  long  before  they  were  to  the  English. 
The  route  of  these  German  religious  enthusiasts  was  a  well- 
marked  one.  It  led  from  the  eastern  counties  of  Pennsyl- 
vania, by  way  of  Lancaster  and  York,  thence  down  the 


German  Dunkers  on  their  Way  to  the  Shenandoah. 
From  an  old  print. 

Cumberland  and  Shenandoah  valleys,  crossing  the  Blue 
Ridge  and  following  the  great  Indian  trail  down  the  val- 
ley of  the  James,  which  avoided  deep  waters  and  high 
mountains,  and  invariably  leading  from  ford  to  ford,  until 
they  reached  the  settlements  on  the  seabord  of  Virginia  and 
the  Carolinas.  So  well  was  this  great  highway  denned 
that  in  later  years  it  was  followed  regularly  by  the  Mora- 
vian Brethren  on  their  missionary  tours  between  the  north 
and  the  south,  and  in  the  Cumberland  and  Shenandoah 
valleys  is  still  perpetuated  by  the  valley  turnpike  and  the 
railroad  which  almost  parallels  it.  The  fertile,  well-watered 
bottoms  of  the  Shenandoah  valley  were  well  known  to  our 


334         The  German  Sectarians  of  Pennsylvania. 

Ephrata  Sabbatarians,  and  as  early  as  the  beginning  of  the 
forties  Johannes  Funk,  one  of  the  domestic  households, 
journeys  down  to  the  great  valley  of  Virginia  and  buys  of 
William  Russel  three  hundred  and  twenty  acres  of  fertile 
land  fronting  on  the  North  fork  of  the  Shenandoah  river, 
near  the  present  town  of  Strasburg.  This  land  was  a  part 
of  the  grant  of  King  Charles  II  to  Lord  Culpepper,  and  in 
time  came  into  possession  of  Lord  Fairfax,  who  had  mar- 
ried a  daughter  of  the  former.  Fairfax  sold  a  large  tract 
to  William  Russel,  who  in  turn  was  the  grantor  to  Johannes 
Funk.  The  location,  to  be  more  concise,  was  in  what  was 
known  as  the  northern  neck  of  Virginia,  or  later  as  St. 
Mary's  parish,  Frederick  county.  A  year  before  the  Ecker- 
lin  episode,  Johannes  Funk  conveys  one  hundred  and  fifty 
acres  of  this  tract  to  one  Jacob  Funk  ;  the  import  of  this 
transaction  will  appear  later  in  our  story. 

It  has  been  said  in  a  previous  chapter  that  when  Onesi- 
mus,  Jephune,  Timotheus  (Alexander  Mack),  Ephriam 
(Jacob  Hohnly)  and  several  followers  left  the  Kloster, 
September  4.  1745,  they  moved  toward  the  wilderness, 
travelling  about  five  hundred  miles  toward  the  setting  of 
the  sun,  until,  beyond  all  Christian  governments,  they 
reached  a  stream  which  runs  toward  the  Mississippi,  New 
river  by  name. 

Many  reports  and  much  gossip  was  current  among  the 
Germans  in  Lancaster  and  Philadelphia  counties  when  it 
became  known  that  this  little  party  had  set  out  from  Eph- 
rata with  their  teams,  baggage  and  supplies.  Their  desti- 
nation was  kept  a  secret,  and  when  they  said  that  they 
were  going  to  the  distant  forest  it  was  thought  to  be  only 
a  blind  to  hide  their  real  objective  point,  which  Dame 
Rumor  persistently  gave  as  Bethlehem.  So  universally  was 
this  believed  in  the  Community,  that  Christopher  Sauer, 
in  his  paper  of  October  16,  1745,  saw  fit  to  contradict 
these  rumors  and  gossip.     He  there  says :    "  The  reports 


I 


Ma  ha  n  aim. 


335 


about  the  departure  of  divers  Brethren  from  Ziou  vary. 
That  both  brothers,  Samuel  and  Israel  Eckerlin,  together 
with  Alexander  Mack,  did,  to  completely  escape  from  the 
turmoil  of  the  world  and  follow  their  calling  and  desire,140 
journey  into  the  distant  wilderness,  after  they  had  taken  a 
proper  farewell,  is  certain.  That  they  secretly  went  to 
Bethlehem  for  the  purpose  of  having  wives  given  unto 
them  is  either  a  misunderstanding  or  circulated  to  injure 
both  institutions." 

The  route  which  this  little  party  of  pathfinders  took  was 
down  the  great  valley  until  they 
came  to  Funk's,  where  they  halted 
and  preparations  were  made  for 
their  journey  into  the  wilderness. 
There  is  but  little  doubt  that  the 
peculiarity  of  the  New  river  was 
known  to  the  Eckerlins,  as  both 
of  the  above-cited  journeyings  of 
Wohlfarth  and  Regnier  date  long 
before  Col.  Woods  described  the 
erratic  course  of  the  New  river, 
noting  the  peculiarity  that  while 
it  rises  in  North  Carolina  east  of 
the  mountains  it  flows  northward 
into  Virginia,  and  then,  breaking 
its  way  through  the  Alleghanies, 
it  flows  westward,  uniting  with  the 
Greenbriar  to  form  the  Great  Kanawaha,  whose  waters 
eventually  mingle  with  those  of  the  Mississippi. 

After  leaving  Funk's  the  little  party  continued  down 
the  valley,  crossing  the  valley  of  the  James  and  entering 
that  of  the  New  river,  until,  after  a  journey  of  about  four 
hundred  miles,  they  came  to  a  likely  situation  on  the  river. 
Here  they  decided  on  a  site  for  their  future  home ;  this 


Boundary  Stone  between 
Pennsylvania  and  Maryland, 
showing  Calvert  Arms. 


Ruf  und  Zug. 


336         The  German  Sectarians  of  Pennsylvania. 

was  iu  what  are  now  Montgomery  and  Pulaski  counties, 
the  New  river  forming  the  county  line.  For  neighbors 
they  had,  besides  the  Indians,  merely  a  few  pioneers,  trap- 
pers and  outlaws  whom  the  Chronicon  designated  as  the 
dregs  of  human  society. 

Cabins  were  built  without  delay,  and  before  the  severe 
weather  set  in  the  little  village  was  complete.  Upon  the 
first  Sabbath  a  devout  service  was  held  and  the  place  was 
named  Mahanaim  ;  this  had  reference  to  Genesis  xxxii : 
1,  2: 

And  Jacob  went  on  his  way,  and  the  angels  of  God  met  him. 
And  when  Jacob  saw  them,  he  said,  This  is  God's  host :  and 
he  called  the  name  of  that  place  Mahanaim. 

The  situation  was  an  ideal  one  for  the  mystic  recluse — 
fertile,  secluded,  romantic,  it  might  be  said  to  be  out  of  the 
world. 

Now  the  question  naturally  arises,  How  was  it  that  the 
party  went  to  such  an  out  of  the  way  place,  far  from  all 
civilization?  Here  again  the  farsightedness  of  the  Eck- 
erlins  manifested  itself.  It  was  the  only  spot  east  of  the 
Alleghany  mountains  which  at  that  time  wrould  give  them 
a  natural  outlet  to  the  Mississippi  and  the  French  trading 
posts.  The  road  to  the  Ohio  through  Pennsylvania  and 
Maryland  was  as  yet  unopened,  and  the  whole  of  Western 
Pennsylvania  was  supposed  to  be  in  possession  of  savage 
Indians  and  the  even  more  barbarous  French. 

The  sagacity  of  the  Eckerlins,  whereby  they  foresaw  an 
eventual  opening  of  trade  and  travel  toward  the  setting 
sun,  is  further  proven  by  their  next  venture,  in  which  two 
of  the  brothers  became  victims  of  Indian  barbarity  and 
French  bigotry.  As  the  winter-  set  in  Onesimus  and 
Timotheus  resigned  themselves  to  study  and  esoteric 
speculations ;  Jephune  saw  to  the  physical  wants  of  the 
scattered  settlers,  and  Jotham  with  his  trusty  rifle  kept 
the  party  well   supplied  with   bear  meat  and  game,  also 


) 


Brother  Timotheus.  337 

trapping  for  furs  and  trading  with  the  Indians.  When 
spring-time  came  the  little  colony  cleared  ground  and  tilled 
the  soil.  Communication  was  kept  up  with  the  Ephrata 
Community  by  the  way  of  the  Shenandoah  settlements  and 
the  brethren  on  the  Bermudian.  Thus  time  passed  and 
gradually  softened  the  asperities  which  had  caused  the 
rupture  between  the  Eckerlins  and  the  leaders  of  the 
Kloster,  and  there  was  a  mutual  longing  for  personal  re- 
conciliation. 

The  little  settlement  on  the  New  river  was  rapidly  rein- 
forced by  accessions  from  both  Ephrata  and  Germantown, 
and  quite  a  pilgrimage  was  organized  from  the  latter  place. 
It  is  even  said  that  a  famous  doctor  was  most  likely  induced 
thereby  to  undertake  his  long  journey  down  to  the  valley  of 
the  New  river.  This  was  undoubtedly  Dr.  Christopher 
Witt,  the  Germantown  mystic,  who  made  a  botanizing 
trip  into  Virginia  about  that  time. 

Not  all  of  the  German  pilgrims,  however,  reached  the 
New  river,  nor  did  all  remain  there.  Many,  attracted  by 
the  fertile  bottoms  of  the  Shenandoah  and  its  tributaries, 
remained  or  eventually  settled  in  the  upper  valley,  where 
their  descendants  still  live  in  the  Dunker  faith.  Among 
the  Zionitic  Brethren  who  joined  the  Eckerlins  was  one 
Heinrich  Zinn,  mention  of  whose  tragic  end  will  appear 
later  on. 

Of  the  original  party,  Timotheus  (Alexander  Mack)  was 
the  first  to  return  to  Pennsylvania.  He  left  Mahanaim 
some  time  during  1747  or  early  in  1748.  His  departure 
was  brought  about  by  the  following  curious  incident.  It 
appears  that  upon  a  certain  night  Brother  Timotheus  had 
a  vivid  dream,  in  which  it  was  revealed  to  him  that  the 
Indians  were  about  to  burn  their  heritage,  murder  some, 
and  lead  others  into  captivity  (a  condition  which  a  decade 
later  was  realized).  This  dream  made  a  strong  impression 
upon  the  recluse,  and  was  aggravated  when  shortly  after- 


338  The  German  Sectarians  of  Pennsylvania. 

ward  a  strolling  band  of  savages  destroyed  their  field  of 
corn  during  the  night.  Timotheus  then  revealed  his  dream 
to  his  fellow  recluses  and  stated  his  fears.  The  answer  of 
the  Eckerlins  was  that,  if  he  lacked  faith,  they  would  not 
object  to  his  leaving  them.  He  therefore  transferred  his 
cabin  to  them  and  wended  his  way  northward.  It  does 
not  appear  that  he  went  to  Ephrata,  or  at  least  made  any 
lengthy  stay  there,  but  he  seems  to  have  gone  direct  to 
Germantown,  and  for  some  reasons  of  his  own  again  made 
his  peace  with  the  Germantown  congregation.     This  re- 


Brother  Timotheus'  Dream. 

suited  in  Brother  Timotheus  being  received  into  the 
church,  June  7,  1748,  upon  trial  and  probation  as  a 
minister. 

That  the  Ephrata  people  did  not  resign  Brother  Mack 
willingly  is  shown  by  a  letter  still  in  existence,  written  by 
his  brother  Valentine,  and  dated  June  27,  1748,  twenty  days 
after  Alexander's  ordination,  wherein  he  urges  him  to  again 
return  to  the  Kloster.  The  brother  was  evidently  not  aware 
of  the  final  step  having  been  taken  by  his  older  brother.  The 
appeal  was  without  avail,  and  henceforth  Alexander  Mack, 
the  son  of  the  Patriarch,  became  an  elder  and  minister  in 
the  Dunker  church   of  Germantown  ;  and  to  his  efforts, 


Return  to  the  Kloster.  339 

more  than  any  other,  is  due  the  development  of  the  Ger- 
man Brethren  or  Dunkers  into  the  great  denomination  of 
Christians  they  actually  are  at  the  close  of  the  nineteenth 
century. 

Brother  Ephraim  (Jacob  Holmly),  the  next  recluse  to 
leave  Mahanaim,  came  to  Philadelphia  and  entered  the 
service  of  Johannes  Wiister,  the  merchant.  His  days,  how- 
ever, were  short ;  he  died  in  the  same  year  (1748). 

After  a  sojourn  at  Mahanaim  of  five  years,  Onesimus 
and  Jotham  concluded  to  revisit  the  scenes  of  their  former 
activity,  Jephune  remaining  at  the  New  river. 

It  was  on  the  twenty-third  day  of  February,  1750,  when 
the  little  caravan,  led  by  Onesimus  and  Jotham,  arrived  in 
the  Conestoga  valley.  A  halt  was  made  at  the  house  of 
one  of  the  Sabbatarian  congregation,  and  word  of  their 
arrival  was  sent  to  the  Kloster.  A  meeting  of  the  Brother- 
hood was  at  once  convened  in  the  great  Saal  by  Beissel, 
and  two  of  the  brethren  were  sent  as  delegates  to  welcome 
them  back  to  their  old  home,  and  offer  them  the  hospitali- 
ties of  the  Kloster.  This  was  accepted,  and  the  visitors 
escorted  by  the  delegates  entered  the  Kloster  confines  and 
proceeded  directly  to  the  large  Brother-saal  of  Bethania, 
where  all  of  the  celibates  were  assembled  to  receive  the 
returning  brethren. 

Great  was  the  joy  of  all  parties ;  former  asperities  were 
forgotten.  It  was  as  if  the  prodigal  had  returned.  The 
kiss  of  peace  was  passed  ;  all  present  embraced  the  former 
Prior,  and,  as  Agrippa  writes,  the  scene  was  "  so  edifying 
to  behold  that  it  did  not  pass  off  without  tears,  because 
the  Philadelphian  brotherly  spirit  was  then  revived  among 
brethren  who  for  many  a  year  had  eaten  the  bread  of  misery 
together." 

The  two  brothers  were  greatly  moved  by  the  cordial 
reception  extended  to  them  and  the  kind  behavior  upon 
the  part  of  the  brethren,  so  they  offered  not  only  to  live 


340         The  German  Sectarians  of  Pennsylvania. 

with  the  brethren  again,  as  regarding  their  own  persons, 
but  also  to  deposit  all  their  acquired  property  in  the 
treasury  of  the  Community. 

At  the  evening  services  many  of  the  house-fathers  were 
present,  and  these,  too,  received  them  with  special  love  and 
admonished  them  to  return  again  to  the  settlement  on  the 
Cocalico. 

Onesimus  and  his  brother  now  resolved  to  make  a  tour 
of  the  German  settlements  as  far  as  Germantown,  but  as 
he  feared  that  the  opinion  was  still  prevalent  that  they 
were  inimical  to  Beissel  and  his  followers,  they  requested 
the  latter  to  give  them  a  travelling  companion.  He  ap- 
pointed one  who  had  formerly  been  the  best  friend  of  the 
Prior,  but  who  had  separated  from  him  on  account  of  his 
rebellion. 

When  the  little  party  reached  Germantown,  great  sur- 
prise was  expressed  at  the  course  of  their  former  fellow- 
pilgrim  Timotheus,  who  was  now  in  full  accord  with  the 
Dunkers,  and  had  discarded  his  vows  of  celibacy  and  was 
married.  Visits  were  also  paid  to  Peter  Becker  and  others 
of  the  original  congregation.  Reconciliations  were  effected 
between  all  parties  and  former  differences  adjusted. 

When  the  party  returned  to  the  Cocalico  they  prepared 
for  their  departure  to  Mahanaim.  At  the  leave-taking  the 
former  Prior  put  forty  pounds  in  the  Brethren's  treasury, 
and  after  an  edifying  farewell  the  two  brothers  again  started 
for  their  home  in  Virginia,  with  the  implied  understanding 
that  if  Jephuiie's  consent  could  be  obtained  the  whole  party 
were  to  return  to  Ephrata. 

By  order  of  Beissel  two  of  the  Solitary,  Martin  Funk  and 
Nathaniel  Eicher  (Manasseh  and  Nathaniel)  accompanied 
them,  and  were  instructed  to  assist  them  in  packing,  trans- 
porting and  disposing  of  their  property  at  Mahanaim  prior 
to  their  return  to  the  Kloster. 

Immediate  preparations  were  made  upon  their  arrival  at 


Brother  Ezekiel  and  the  Eckerlins.  341 

the  New  river  for  a  final  departure.  So  anxious,  however, 
was  Onesimus  that  he  started  alone  in  advance  of  the  others 
and  arrived  at  Ephrata  April  25,  1750.  He  entered  the 
Brotherhood  as  an  ordinary  brother,  and  for  a  time  all  went 
well ;  but  as  his  dominant  spirit  commenced  again  to  assert 
itself,  he  was  given  to  understand  that  the  Kloster  brethren 
could  well  get  along  without  the  addition  of  any  of  the 
Eckerlins. 

Rather  than  again  have  any  misunderstanding,  Onesi- 
mus left  the  Kloster  after  a  sojourn  of  about  six  months 
(October  2,  1750),  and  went  to  the  house  of  Jacob  Sontag, 
one  of  the  secular  congregation. 

It  was  during  these  two  visits  of  the  Eckerlins  that  an 
intimacy  was  formed  between  the  three  Alsatians  and 
Brother  Ezekiel  (Sangmeister),  the  outcome  of  which  will 
appear  later  on. 

During  the  meantime  the  elder  brother,  Jephune,  ignor- 
ant of  any  fresh  trouble  at  the  Kloster  had  sold  his  lands  on 
the  New  river,  packed  up  his  peltries  and  Indian  wares  and 
started  for  Ephrata.  Great  was  the  surprise  of  the  party 
upon  their  arrival,  when  they  learned  from  the  former 
Prior  the  story  of  his  second  departure. 

After  a  short  stay  at  Johann  Bauman's,1*1  the  Eckerlin 
party  wended  their  way  towards  Philadelphia,  where  they 
sold  to  advantage  their  furs  and  traded  for  other  goods 
needed  by  the  pioneer  for  life  in  the  forest. 

Sangmeister,  in  his  account  says  that  during  their  stay  in 
the  city,  Point-no-Point  was  bought  for  the  party.  This  is 
a  tract  of  land  facing  on  the  Delaware,  now  known  as  Rich- 
mond, and  forms  a  part  of  the  city.  As  Onesimus  refused 
to  live  so  near  civilization  the  deal  was  repudiated.  No 
official  record  of  this  transaction  appears  to  have  been  made 
so  far  as  the  writer  has  been  able  to  discover.  The  Ecker- 
lins and  their  immediate  followers  now  concluded  to  journey 


141  The  Bautnan  plantation  adjoined  the  Kloster  property. 


342  The  German  Sectarians  of  Pcnnsylva7iia. 


toward  the  western  wilds  of  Virginia,  and  there  establish 
themselves  anew.  When  the  news  of  this  determination 
reached  Ephrata,  Beissel,  as  the  season  was  already  so  far 
advanced,  offered  them  shelter  until  spring ;  this  offer, 
however,  was  declined  and  the  little  caravan  started  toward 
the  Ohio. 

This  was  about  the  time  when  the  French  were  building 
the  chain  of  forts  upon  our  western  frontier.     The  Ecker- 

lins,  however,  had  but  little  concern 
about  them,  as  they  were  Alsatians 
and  were  almost  as  well  versed  in  the 
French  as  in  the  German  tongue. 

On  account  of  the  winter  having 
set  in  early,  the  journey  was  attended 
with  much  hardship  and  danger. 
The  route  again  lay  down  into  the 
valley  of  Virginia,  where  a  stop  was 
made,  evidently  at  Funk's,  until  the 
winter  was  over ;  the  journey  was 
then  resumed  toward  the  Ohio. 
Early  in  the  spring  they  selected  a 
suitable  spot  near  the  mouth  of  a 
creek  which  empties  into  the  Mon- 
ongahela,  and  made  such  improve- 
ments as  enabled  them  to  raise  the 
first  year  a  crop  of  grain  and  culinary  vegetables  sufficient 
for  their  use,  while  the  rifle  of  Gabriel  and  the  rod  of  Samuel 
furnished  them  with  an  abundance  of  meat  and  fish. 

Here  they  built  cabins  for  themselves  and  erected  a  mill 
and  planted  the  fertile  bottoms.  After  they  became  settled, 
Gabriel  and  Samuel  followed  the  chase,  while  Israel  attended 
to  the  domestic  affairs,  and  when  not  otherwise  engaged  the 
brothers  devoted  their  spare  time  in  exploring  the  country 
and  noting  its  resources  and  advantages — here  again  the 
foresight  of  the  Eckerlins  was  manifest. 


Boundary  Stone  between 
Pennsylvania  and  Virginia, 
showing  Arms  of  Penn. 


West  of  the  Alteghanies. 


343 


The  above  account,  a  contemporary  one,  gives  the  exact 
location  as  about  eight  or  ten  miles  below  Morgantown 
the  present  count}-  seat  of  Monongahela  county,  West 
Virginia.  This  would  indicate  that  while  a  part  of  this 
settlement  was  within  what  is  now  Greene  county,  Penn- 
sylvania, the  greater  part  of  the  16,000  acres  was  within 


Jephune  and  Jotham  as  Prospectors  and  Trappers. 
From  an  old  sketch. 


the  colony  of  Virginia.  This  land  was  then  dominated 
by  the  Delaware  Indians,  among  whom  Samuel  Eckerlin 
was  a  great  favorite,  on  account  of  his  extending  to  them 
his  services  as  a  surgeon  and  physician. 

The  same  old  account  informs  us  that  after  the  brothers 
were  established  in  their  new  home  their  clothes  were  made 


344         The   German  Sectarians  of  Pennsylvania. 

chiefly  from  the  skins  of  wild  animals  and  were  easily  pro- 
cured. This  gave  them  a  somewhat  grotesque  appearance. 
At  the  same  time  mystic  theology  was  not  neglected  and  the 
seventh  day  was  kept  holy.  The  little  colony  far  beyond 
the  march  of  civilization  was  at  peace  with  all  the  world, 
nor  were  they  molested  by  savage,  French  or  outlaw.  The 
creek  and  valley  was  named  after  them,  and  bears  the  name 
"  Dunker's  creek"  from  the  time  of  Mason  and  Dixon's 
survey  down  to  the  present  day. 

While  the  Eckerlins  were  developing  their  lands  west  of 
the  Alleghanies,  matters  were  not  altogether  satisfactory 
at  the  Kloster,  and  ended  in  another  exodus  of  several 
brethren  from  the  Community,  who  wended  their  wa5r  to 
the  valley  of  Virginia  and  settled  on  the  north  fork  of  the 
Shenandoah.  The  most  important  of  these  brethren  was 
Brother  Ezekiel  (Heinrich  Sangmeister),  usually  known 
as  the  disgruntled  monk  of  Ephrata. 

Heinrich  Sangmeister  was  a  native  of  Prussia,  born  at 
Hornburg,  August  9,  1723.  His  father  and  ancestors  for 
several  generations  were  the  schoolmasters  of  Beddig  near 
Wolfenbiittel.  He  was  brought  up  in  the  Lutheran  faith 
and  received  a  liberal  education.  After  his  father's  death  he 
learned  cabinetmaking,  and  at  the  age  of  twenty  he  came 
to  Philadelphia.  Upon  his  arrival  he  was  indentured  as  a  re- 
demptioner  for  four  years.  While  in  this  service  he  became 
intimate  with  a  fellow  servant,  Anton  Hollenthal.  At  this 
time  the  Lutheran  St.  Michael's  church  on  Fifth  street  above 
Arch  was  about  being  completed,  and  Sangmeister  being  an 
expert  mechanic  was  engaged  in  raising  the  steeple  or  spire. 
While  thus  engaged  and  joking  with  some  ribald  associates, 
he  lost  his  footing  and  fell,  but  fortunately  in  his  descent 
he  grasped  a  piece  of  scantling  with  one  hand  and  thus  saved 
his  life.  This  fortunate  escape  again  turned  his  thoughts  to 
religious  matters,  and  resulted  in  both  Sangmeister  and  Hol- 
lenthal joining  the  Ephrata  Community.  The  former  became 


Depart  it  re  of  Ezekiel  and  Antonius.  345 

Brother  Ezekiel,  the  latter  Brother  Antonius.  After  the  de- 
parture of  the  Eckerlins,  Ezekiel  became  restless  and  longed 
for  life  in  the  solitude.  At  that  time  (1750)  several  of  the 
Brotherhood  had  left  the  Kloster  and  lived  in  the  vicinity 
as  anchorites :  Emanuel  Eckerliu  (Elimelech)  lived  in  a 
hut  built  against  a  rock  near  Reamstown ;  he  occasionally 
wrought  as  a  day  laborer,  and  attended  the  Ephrata  services. 
Others  were  John  Owen,  a  Welshman,  from  Nantmel ;  Peter 
Gehr,  and  a  visionary  named  Cratz  ;  while  Israel  Seymour 
lived  in  a  cabin  on  the  French  creek. 

Ezekiel  and  Antonius  finally  determined  to  follow  the 
example  of  the  Eckerlins,  in  so  far  as  to  seek  some  location 
far  from  civilization  and  there  live  the  life  of  hermits  or 
recluses,  and  from  the  description  of  the  valley  of  Virginia 
they  made  that  their  goal.  The  two  brethren  started  upon 
their  journey  at  midnight,  October  2,  1752,  without  so  much 
as  taking  leave  of  the  brethren  of  the  Kloster,  or  even  saying 
farewell.  After  the  midnight  mass  was  over,  the  two  men 
in  place  of  returning  to  their  kammer,  silently  tramped  over 
Zion  hill,  crossed  the  ford  over  the  Cocalico,  and  wended 
their  steps  southward.  There  was  but  little  moonlight  to 
guide  them  on  their  way,  but  so  steady  did  they  walk  that 
by  the  time  that  the  sun  gilded  the  eastern  horizon  they 
were  twelve  miles  from  the  Kloster.  Six  more  miles  were 
tramped,  when  they  came  to  a  Moravian's  house,  where  a 
stop  was  made  for  refreshment.  Thence  their  course  led 
across  the  Susqitehanna,  and  down  the  valley  by  way  of 
Carlisle  and  Shippentown.  The  stop  for  the  Sabbath  was 
made  at  an  Irish    tavern  on    the  Conecocheague,142  here 


'"  Conecocheague  creek  (pronounced  Conny-co-jig)  rises  by  two 
branches, — one  heading  on  the  boundary  between  Perry  and  Franklin 
counties,  and  between  the  North  and  Tuscarora  mountains,  and  the  other 
near  Chambersburg,  interlocking  with  the  sources  of  the  Conedogwinit ; 
the  two  branches  flowing  to  the  south,  unite  between  Greencastle  and 
Mercersburg,  and,  entering  Maryland,  fall  into  the  Potomac  at  Williams- 
port.  This  stream,  from  Chambersburg  to  its  mouth,  almost  everywhere 
separates  the  limestone  and  slate  ranges. 


346  The  German  Sectarians  of  Pennsylvania. 

they  were  cordially  received  and  sent  upon  their  way 
rejoicing. 

When  the  two  pilgrims  arrived  at  Henry  Funk's  they  at 
first  lodged  in  his  stable.  During  the  winter  the  two  en- 
thusiasts bound  books  and  taught  school ;  when  spring 
came,  six  acres  of  land  were  bought  from  Funk  whereon 
they  started  to  build  a  cabin  ;  before  this  was  done  the  land 
was  exchanged  for  two  acres  of  river  bottom  on  the  opposite 
side  of  the  river,  and  here  on  the  shore  of  the  North  fork 
of  the  Shenandoah  they  built  their  cabin. 

When  Christopher  Sauer  learned  from  old  Johannes 
Hildebrand  of  Brother  Ezekiel's  venture,  he  sent  him  a 
copy  of  his  Bible  and  forty  shillings  in  cash  as  a  present. 

After  the  two  men  were  established  on  the  fertile  bottoms 
within  the  shadow  of  the  Massanutton  mountain,  they  tilled 
the  land  for  their  sustenance,  Antonius  taking  charge  of 
the  domestic  cares,  while  Ezekiel  worked  at  his  trade 
among  the  neighbors,  which  brought  them  ready  money 
for  their  other  necessities. 

In  the  early  fall  of  1753  Ezekiel  journeyed  to  Philadel- 
phia by  way  of  Ephrata  and  Germantown.  At  the  latter 
place  he  was  presented  by  the  elder  Sauer  with  an  iron 
stove,  which  was  then  a  great  novelty.  Upon  his  home- 
ward journey,  which  led  through  Winchester,  where  court 
was  then  in  session,  Ezekiel  was  received  with  jeers  by  the 
assembled  farmers,  and  personal  violence  was  threatened 
under  the  apprehension  that  our  recluse  was  a  French  spy. 

When  the  two  recluses  were  thoroughly  established  on 
the  banks  of  the  North  fork,  they  built  high  up  on  a 
prominent  point  on  the  northern  end  of  the  Massanutton  a 
small  cabin  as  a  laura.143  This  was  pierced  for  a  single 
window  which  faced  the  east.  The  furnishings  consisted 
merely  of  a  wooden  chair  and  a  small  table,  together  with 
a  charcoal  fire-pot  of  stoneware.      The  place  was  designed 


la  Cf.  German  Pietists,  pp.  153-244. 


Destruction  of  the  Laura. 


347 


for  retirement  and  contemplation,  and  at  the  same  time  to 
obtain  spiritual  regeneration  and  physical  perfection,  some- 
what after  the  ritual  of  the  Zionitic  Brotherhood. 

The  situation  was  a  peculiar  one,  and  has  since  become 
historic,  the  ledge  on  account  of  its  wide  outlook  having 
served  as  a  signal  station  for  both  the  Union  and  Confed- 
erate forces  during  the  civil  war.  The 
building  of  this  little  cabin  on  the  moun- 
tain, and  the  periodical  retirement  of 
Ezekiel  and  Antonius  to  their  laura, 
their  sole  sustenance  during  such  times, 
being  merely  bread,  salt  and  water,  soon 
aroused  the  curiosity  of  the  settlers,  and 
set  divers  reports  in  motion.  While 
some  said  they  were  practicing  the 
hermetic  art,    others    less    charitable 


S /All  Iff, 


\\Kl* V>>; '''::-':A  mooted  counterfeiting,  while  others 
WBw$Xl\l '■'*'■'$$£&  again  claimed  that  here  the  Romish 
age*  ;4V*»  * '  *•'' vN#    mass  was  celebrated  in  secret. 

At  last  information  was  lodged  with 
the  authorities  at  Winchester,  in  pur- 
suance of  which  Colonel  James  Wood 
with  another  military  officer  and  two 
leading  citizens  of  Frederick  rode 
down  to  the  Massanutton  to  investi- 

Ancient  Tin  Lantern  found 

in  the  old  sangmeister  gate  these  charges.  When  this  action 
became  known  to  Ezekiel  the  laura 
was  at  once  demolished. 

Colonel  Wood,  upon  his  arrival,  stated  that  his  mission 
was  a  friendly  one,  and  asked  for  full  information.  Sang- 
meister states,  "  that  he  opened  for  them  every  door  and 
portal."  After  an  inspection  of  the  large  house,  Col.  Wood 
asked  about  the  cabin  on  the  mountain.  When  he  was  told 
that  it  was  torn  down  he  demanded  to  be  taken  to  the  spot. 
Ezekiel  conducted  him,  and  explained  why  and  wherefor 


348  The  German  Sectarians  of  Pennsylvania. 

the  laura  had  been  erected  and  subsequently  demolished. 
The  accompanying  officer  was  greatly  interested,  and  said 
he  would  cheerfully  give  a  doubloon  if  the  laura  were  still 
intact,  as  it  was  for  so  good  a  purpose.  Thus  ended  the 
first  attempt  to  practice  esoteric  mysticism  in  the  valley  of 
Virginia. 

An  active  correspondence  was  maintained  with  the  Eck- 
erlins,  and  resulted  in  a  visit  from  Onesimus  and  Jotham  to 
the  Shenandoah;  these  visits  were  returned  and  repeated  and 
whenever  Jephune  came  to  Winchester  to  sell  his  peltries 
and  obtain  supplies  he  always  made  a  stay  at  the  settlement 
at  the  North  fork,  bringing  with  him  some  sides  of  smoked 
bear  meat  and  tallow  (unschlit).  Frequent  visits  were  also 
received  from  Ephrata.  The  little  settlement  on  the  Shen- 
andoah now  became  a  distinctive  colony  of  Sabbatarian 
Dunkers,  who  kept  both  the  seventh  and  first  day,  and 
were  in  constant  touch  with  the  Beissel  and  Eckerlin 
settlements  as  well  as  with  the  Separatists  of  Germantown. 

We  left  the  Eckerlins  in  their  new  home  in  the  Dunker 
bottoms.  Brother  Ezekiel  gives  a  little  insight  into  their 
domestic  life.144  They  lived,  he  says,  chiefly  upon  animal 
food  and  used  very  little  bread,  which  diet  was  distasteful 
to  him.  He  further  says  that  Israel  was  busy  day  and  night 
with  his  mystic  speculations,  while  Gabriel  was  engaged  in 
murdering  animals  all  day,  and  Samuel  was  kept  busy  pre- 
paring and  curing  the  peltries.  Piles  of  bearskins  served  as 
their  couch  at  night,  while  in  one  corner  of  the  cabin  was  a 
mass  of  skins  which  could  not  have  been  bought  for  a  hun- 
dred pounds  sterling.  Then  back  of  the  chimney  hung  so 
many  sides  of  dead  bears  that  it  made  him  shudder  merely 
to  look  at  them.  Their  chief  assistant  was  a  redemption 
servant,  one  Johann  Schilling,  while  Daniel  Hendricks  was 
the  cook  for  the  party.  The  brothers  at  that  time  had  no 
less  than  twenty-eight  horses.     Ezekiel  says  that  during 

1M  Sangmeister,  Part  II,  p.  46. 


Drinker's  Bottom.  349 

his  sojourn  he  made  window  frames,  a  plow  and  many 
other  things  for  their  use  and  comfort.  The  Eckerlins  also 
cultivated  the  maple  sugar  industry,  sending  syrup  and 
sugar  to  the  settlements. 

Samuel  (Jephune)  was  the  business  man  of  the  party  and 
made  regular  visits  to  Winchester  and  other  frontier  towns 
to  trade  and  sell  his  furs  and  bear  tallow.  On  several  of 
these  occasions  he  was  apprehended  and  imprisoned  as  a 
French  spy,  and  was  only  released  at  the  intercession  of  the 
Governor. 

As  the  Indian  troubles  increased  and  the  horrors  of  a 
border  war  became  more  and  more  imminent,  and  as  the 
settlement  was  near  to  the  warpath  of  the  Iroquois,145  the 
Delaware  Indians  sent  word  to  their  friend  and  doctor, 
Samuel  Eckerlin,  that  it  was  unsafe  for  them  to  remain 
longer  in  that  exposed  place.  So  they  moved  their  camp 
to  a  favorable  location  upon  their  tract  on  the  Cheat  river. 
This  clearing  became  known  as  Dunker's  bottom. 

Here  they  spent  some  years  entirely  unmolested  by  the 
Indians,  although  a  destructive  war  was  then  waging  and 
prosecuted  with  cruelty  along  the  whole  extent  of  the 
frontier.  At  length,  to  obtain  an  additional  supply  of 
ammunition,  salt  and  shirting,  Samuel,  as  was  his  custom, 
left  the  camp  on  the  Cheat  in  the  beginning  of  March, 
1757,  with  a  pack-train  of  furs  and  skins,  to  visit  the  trad- 
ing posts  on  the  Shenandoah. 

As  usual  his  stopping-place,  after  his  goods  were  disposed 
of,  was  the  settlement  on  the  North  fork.  On  the  third 
day  of  his  sojourn  Samuel  was  arrested  by  three  officers  as 
a  spy.  The  prisoner  and  his  papers  were  taken  to  Win- 
chester, where  he  was  committed  to  prison  in  default  of 
one  thousand  pounds  bail.  This  was  eventually  furnished 
by  different  settlers  on  the  Shenandoah.  The  prisoner  was 
released  on  condition  that  he  was  not  to  leave  Frederick 


See  head-piece  to  this  chapter. 


350         The  German  Sectarians  of  Pennsylvania. 

county  until  an  order  to  that  effect  was  received  from  the 
Governor  at  Williamsburgh.  After  a  delay  of  several  weeks 
this  arrived,  and  Jephune  again  rejoined  his  brethren  on  the 
Cheat  river. 

A  subsequent  visit  had  a  more  tragic  ending.  It  was 
toward  the  close  of  August,  1757,  after  the  harvest  was 
gathered,  when  Samuel  Eckerlin  started  upon  one  of  his 
perennial  trading  trips  to  the  Virginia  settlements.  Owing 
to  his  experiences  upon  the  previous  trip  in  March  he  had 
but  little  trouble  at  Winchester  and  on  the  Shenandoah. 

Upon  his  return  he  stopped  at  Fort  Pleasant,  on  the 
South  branch,146  and,  having  communicated  to  its  inhabit- 
ants the  place  of  his  residence  and  the  length  of  time  he 
had  been  living  there,  he  was  charged  with  being  in  con- 
federacy with  the  Indians  and  probably  at  that  instant  a 
spy  examining  the  condition  of  the  fort.  In  vain  our  Ger- 
man mystic  protested  his  innocence  and  the  fact  that  he 
had  not  even  seen  any  hostile  Indians  in  the  country.  The 
suffering  condition  of  the  border  settlements  rendered  his 
account,  in  their  opinion,  improbable,  and  he  was  put  in 
confinement. 

An  appeal  was  again  taken  to  the  Governor,  and  he  was 
released.  Hardly  had  he  started  upon  his  homeward  journey 
when  a  new  order  was  received  that  a  squadron  of  soldiers 
should  overtake  and  follow  him  to  the  camp  on  the  Cheat 
river.  During  the  journey  our  German  mystic  was  treated 
as  a  French  spy,  and  was  subjected  to  many  indignities. 
Among  others  they  attempted  to  bribe  him  into  giving 
evidence  against  his  brothers  as  spies  and  assist  in  their 
capture. 

When  the  little  cavalcade  was  within  a  day's  march  of 
Dunker  camp  a  tragic  scene  was  enacted  there.  Led  by  a 
French  priest  a  party  of  Indians  surrounded  the  house. 
Being  discovered  by  one  of  the  servants,  who  gave  an  alarm, 


144  The  location  of  this  fort  the  writer  has  been  unable  to  discover. 


Religious  Persecution.  351 

an  attack  was  made.  Schilling  and  Jotliam  were  quickly 
captured.  Onesinius,  who  was  engaged  in  writing  a  polemic 
to  Ephrata,147  would  neither  defend  himself  nor  attempt  to 
escape,  he  having  absolute  faith  in  divine  protection.  His 
faith  in  this  case  was  of  but  little  avail,  as  he  was  seized 
and  met  with  the  same  fate  as  his  brother.  The  other 
members  of  the  household  were  killed  and  scalped,  while 
the  two  brothers  and  Schilling  were  held  as  captives.  The 
cabins  were  then  pilfered  and  burned.  Twelve  horses  were 
loaded  with  plunder ;  the  rest  were  killed. 

As  a  matter  of  fact  this  raid  upon  the  Eckerlin  settle- 
ment was  not  a  military  nor  political 
one,  but  was  executed  purely  through 
religious  motives,  the  object  being  the 
extermination  of  a  heretical  commu- 
nity within  the  bounds  of  French  terri- 
tory. This  is  the  only  known  case 
of  religious  persecution  by  the  Roman 
Catholic  clergy  in  provincial  Pennsyl- 
vania. 

The  sight  that  met  Jephune  and  his 
party  was  a  surprise,  and,  sadly,  ample 
proof  of  the  truth  of  his  assertions.  The 
cabins  were  in  ashes,  a  smouldering  ruin  ;  the  half-decaying 

'*'  One  of  these  missives,  written  by  Onesimus  and  sent  to  Ephrata,  is 
now  in  the  collection  of  the  writer.  It  is  dated  "  In  the  distant,  great, 
and  high  and  broad  extending  Alleghany  Mountains,  November  7,  1756." 
This  missive,  which  was  addressed  to  "  Dearly  Beloved  Brother  Jaebez," 
consists  of  no  less  than  192  closely-written  pages,  averaging  36  lines  to 
the  page.  It  is  mentioned  in  the  Kloster  Diary  that  the  reading  con- 
sumed over  five  hours.  This  polemic  was  bound  and  formed  a  part  of  the 
Kloster  library.     In  closing  the  former  Prior  says  : 

"  Finally  we  three  brothers  greet  you  and  wish  you  all  good.  Primarily 
for  yourself,  and  then  all  of  you  collectively.  Such  as  will  receive  it 
from  us  we  commend  unto  the  helpful  grace  of  God.  May  it  extend  over 
you  all  with  goodness,  love  and  mercy  from  now  unto  all  eternity. 

"  From  me,  your  Christian  admirer  and  well-wisher, 

Brother  Onesimus  Leidseug  (Useful  but  Blissful  Mourner.)" 


352         The  German  Sectarians  of  Pennsylvania. 


*!c£ 


Captivity.  353 

and  multilated  bodies  of  the  murdered  Dunkers  and  the 
carcasses  of  the  beasts  were  seen  strewed  about ;  while  the 
hoops  on  which  the  scalps  had  been  dried  were  there,  and 
the  ruthless  hand  of  desolation  was  visible  everywhere. 

The  soldiers  buried  the  remains,  and  Jephune,  after  tak- 
ing a  sorrowful  farewell  of  the  sad  scene,  ignorant  of  his 
brother's  fate,  returned  with  the  party  to  the  South  branch, 
no  longer  a  prisoner  or  suspected  spy. 

The  fate  of  the  three  prisoners  was  for  a  long  time 
shrouded  in  mystery.  Nothing  definite  was  known,  al- 
though there  were  rumors  that  they  were  alive  and  held  as 
prisoners  by  the  French  clericals,  either  in  Canada  or  France. 
While  in  this  state  of  uncertainty  Jephune  left  no  stone  un- 
turned to  learn  of  their  fate  and  to  secure  their  release  if 
alive.  It  was  not  until  after  a  lapse  of  three  years  and 
several  months,  after  the  escape  and  return  of  Johann 
Schilling,  that  the  veil  was  partially  lifted  and  the  particu- 
lars of  their  fate  became  known. 

After  their  capture  by  the  Indians  and  the  destruction  of 
the  settlement  the  French  leader  who  had  led  the  party 
started  for  Fort  Duquesne,  making  a  wide  detour  for  fear 
that  the  English  would  overtake  them  and  deprive  them  of 
their  valuable  prizes.  It  was  not  until  the  seventh  day 
after  the  massacre  when  they  arrived  in  sight  of  the  fort 
upon  the  opposite  side  of  the  river.  During  the  march  the 
two  brothers  were  kept  securely  bound  and  got  but  little  to 
eat.  Schilling  was  left  free  and  well  fed.  All  attempts  to 
relieve  the  wants  of  his  former  masters  were  severely  pun- 
ished by  the  captors. 

Arriving  at  the  end  of  their  journey,  they  were  first 
ordered  to  cut  off  their  long  beards.  They  were  then 
stripped  of  their  clothing  and  put  into  a  canoe  and  headed 
for  the  fort.  When  near  shore  they  were  thrown  into  the 
water  and  pelted  with  stones  by  both  French  and  Indians 
on  the  shore.     Both  brothers  were  insensible  when  dragged 


354  The  German  Sectarians  of  Pennsylvania. 

out  of  the  water.  This  the  French  fiends  called  their  bap- 
tism. To  further  aggravate  their  suffering  and  to  please 
the  assembled  French  one  of  the  Indians  scalped  Jotham. 

Upon  their  delivery  into  the  fort  they  were  not  entered 
as  prisoners  of  war,  but  of  the  church  and  as  dangerous 
heretics.  The  commanding  officer,  learning  of  the  barbar- 
ous treatment,  being  a  soldier  and  of  a  more  humane  dis- 
position, ordered  his  men  to  cease  these  barbarities  so  long 
as  the  prisoners  were  under  his  charge,  and  that  the  prison- 
ers be  left  to  him  for  the  time  being.  Each  Indian  received 
a  blanket  and  a  pair  of  leggings  as  his  share  of  the  raid. 
Schilling  was  kept  by  the  Indians  as  their  slave. 

At  the  request  of  the  clericals  in  the  fort  the  two  brothers 
were  sent,  under  a  strong  guard,  to  Montreal,  where  they 
were  placed  in  a  Jesuit  institution  as  dangerous  heretics, 
all  intercourse  with  the  outside  world  being  forbidden. 
Thence  they  were  sent  to  Quebec,  where  they  suffered 
greatly  from  hunger,  confinement  and  disease.  Eventually 
they  were  sent  to  France,  where,  it  is  said,  they  died  as 
prisoners  in  a  monastery.  Others,  again,  say  they  died  at 
sea.     According  to  the  Chronicon  : 

"They  indeed  arrived  there  (France),  but  both  afflicted 
with  a  distemper  which  also  transported  them  to  eternity. 
The  prior,  Onesimus,  when  he  felt  his  end  approaching,  had 
himself  received  as  a  member  of  an  order  of  monks  of  the 
Roman  Church,  which  is  the  more  credible,  as  he  had 
always  entertained  a  particular  esteem  for  friars.  They 
gave  him  the  tonsure  and  afterward  called  him  Bon 
Chretien  (Good  Christian).  Soon  after  both  brothers  de- 
parted this  life." 

There  is,  however,  nothing  to  prove  the  truth  of  the 
above  statement.  It  was  not  until  seven  years  after  their 
capture  that  definite  rumors  reached  Ephrata  as  to  the  fate 
of  the  two  brothers.  Jephune  at  once  wrote  a  letter  of  in- 
quiry to    Benjamin    Franklin,  who  was  then    in  France. 


Appeal  to   Franklin.  355 

This  letter  is  among  the  Franklin  correspondence  in  the 
possession  of  the  American  Philosophical  Society : 

(p 


That  Samuel  Eckerlin  had  misgivings  of  the  advisability 
for  continuing  the  settlement  on  the  Cheat  river  some  time 
before  the  final  massacre  is  shown  by  the  fact  that  several 
months  before  he,  together  with  Heinrich  Sangmeister, 
bought  of  Jacob  Funk  150  acres  of  land  for  sixty-five 
pounds.  This  was  a  part  of  the  320  acres  conveyed  to  the 
latter  by  Johann  Funk  in  January,  1744.  The  title  was 
vested  in  the  two  purchasers.148  This  was  all  fertile  bottom 
land  and  was  bounded  by  the  river  on  the  north. 

Two  months  later,  July  6,  1757,  Samuel  Eckerlin,  upon 
his  own  account,  bought  of  William  Russell  140  acres  ad- 

118  Original  deed  in  possession  of  Major  J.  H.  Newell,  the  present  owner. 


356  The  German  Sectarians  of  Pennsylvania. 

ditional  land,  adjoining  the  other  tract.     This  he  held  in 

fee  simple.149 

Here  Samuel  took  refuge  after  his  return  from  the  Cheat 

river,  and  under  his  active  administration  the  locality  became 

the  nucleus  for  a  settlement  of  Dunkers  from  Ephrata  and 

Germantown. 

A  new  community  house  was  built  for  the  six  celibates, 

Ezekiel,  Antonius,  Haggai,  Elkanah,  Beno  and  Jephune. 

A  room  was  fitted  up  in  the  house  as  an  apothecary  and 
laboratory  for  the  latter,  who  resumed 
his  practice  among  the  Germans.  A 
part  of  this  house  is  still  standing,  and 
has  been  used  as  a  dwelling  and  farm- 
house ever  since  the  sale  of  the  property 
by  Sangmeister's  executors  to  Jonas  Crea- 
bill,  October  2,  1801.  The  old  well-curb, 
with  curious  windlass  and  pulley,  made 
by  Sangmeister,  is  still  in  use  and  as 
good  as  when  made  a  century  and  a  half 
ago.     It  forms  the  medallion  in  our  illus- 

Specimen  of  Early  Ger-  tratlOHS. 

IZolTvl™™.  SHEN'  Among  other  industries  established  by 
original  10  inches  high.  t|iese  thrifty  German  settlers  was  the  pot- 
tery industry,  which  flourishes  in  the  vicinity  of  Strasburg 
down  to  the  present  day.  The  first  kiln  was  erected,  it  ap- 
pears, by  Brother  Sirone,150  from  Germantown,  on  the  com- 
munity grounds. 

October  4,  1763,  Eckerlinand  Sangmeister  bought  of  the 
Russel  estate  an  additional  tract  of  seventy-three  acres  ad- 
joining the  first-named  tract.  Their  land  now  extended  to 
the  foot  of  the  Massanutton  mountain. 

Frequent  reports  of  Indian  incursions  at  times  alarmed 
the  frontier  settlements,  and    numerous  outrages  were  re- 

149  Ibid. 

160  A  son  of  Dr.  Sirone  of  Germantown. 


H 
I 

m 

o 

m 


CD 

m 
O 
H 
> 


o 

-n 

"D 
m 
Z 
Z 
Co 
< 

< 
> 

z 


Indian  Incursions. 


357 


ported,  which  caused  the  celibates  to  be  again  looked  upon 
with  much  suspicion  and  brought  frequent  visits  from  the 
authorities.  Upon  several  occasions,  when  the  alarm  in- 
creased and  the  danger  appeared  imminent,  the  home  of  the 
celibates  was  used  as  a  house  of  refuge  and  prayer.  Many 
cases  are  upon  record  where  German  settlers  fell  a  victim 
to  the  fury  of  the  savages.  Thus,  in  the  year  1758,  a  party 
of  Indians  penetrated  the  Mill  creek  country  nine  miles 
south  of  Woodstock,  and,  after  committing  some  murders, 
carried  off  no  less  than  48  persons  into  captivity,  all  of  whom 
were  Germans. 


Trials  of  the  German  Pioneer  in  the  Vallev  of  Virginia. 

Beside  the  Eckerlins  there  was  another  of  the  Ephrata 
brotherhood  whose  earthly  career  was  ended  by  the  toma- 
hawk of  the  savage.  This  was  Heinrich  Zinn,  who  left  the 
Kloster  shortly  after  the  Eckerlins  and  went  to  the  Valley 
of  Virginia.  He  was  living  at  the  time  with  a  family 
named  Bingamann,  near  the  present  site  of  New  Market. 
When  the  Indians  attacked  the  house  a  determined  defense 
was  made  by  Bingamann,  who  was  both  stout  and  active. 
He  called  to  Zinn  to  come  to  his  assistance.  The  latter, 
however,  failed  to  respond.  Bingamann  laid  low  two  of  the 
savages.     According  to  another  account  he  killed  five.     The 


358  The  German  Sectarians  of  Pennsylvania. 


savages  succeeded,  however,  in  kiliing  his  wife  and  children 
and  the  peaceful  Zinn.  Bingamann  escaped  with  several 
wounds,  from  which  he  finally  recovered. 

As  the  war  clouds  thickened  in  July,  1764,  and  the  danger 
appeared  threatening,  the  celibate  colony,  consisting  of  26 
persons,  came  to  Pennsylvania  and  distributed  themselves 
between  Ephrata  and  Germantown.  Among  these  refugees 
were  the  Kolbs  and  Luthers,  who  became  the  surviving 
celibates  of  the  Ephrata  Kloster. 

After  the  Indian  troubles  were  settled,  and  the  danger 
over,  a  number  of  the  Ephrata  celibates  and  Germantown 
Dunkers  returned  to  the  Shenandoah.  Others  took  up  lots 
in  the  new  town  of  Stovertown  (Strasburg)  and  erected 
mills  and  potteries  in  the  vicinity. 

Thus  in  May,  1771,  Brother  Antonius  (Hollenthal)  took 
title  to  town  lot  No.  7.     Upon  this  lot  a  little  meeting-house 
was  built  for  the  Sabbatarians.      In  front  of 
this  was  a  fine  well  of  water,  shaded  by  an 
apple  tree.     This  well  is  still  known  as  the 
"  Dunker's   Well."      A    kiln    was   also   built 
upon   the  upper  end  of  this  lot,  and  is  still 
in  use.     Two  specimens  of  early  pottery  from 
this  kiln  are  used  to  illustrate   this   chapter, 
from  originals  in  possession  of  the  writer.    The 
property   is  now  owned  by  Amos  Keister's 
family.     In  1776  Antonius  bought  another  of 
the  town  lots,  known  on  the  plan  as  No.  17. 
Upon  this  lot  is  still  to  be  seen  one  of  the  log 
cabins  built  by  the  Hessian  prisoners  during 
the  Revolution. 

The  following  tribute  to  the  German  Secta- 
rians who  settled  in  the  Valley  of  Virginia  is  from  the  pen 
of  a  traveler  in  this  section  during  the  French  and  Indian 
war,  and  will  form  a  fitting  close  to  this  chapter : 

"  The  low  grounds  upon  the  banks  of  the  Shenandoah 
are  very  rich  and  fertile.     They  are  chiefly  settled  by  Ger- 


Gourd  Dipper 
found  in  the 
Loft  of  the 
Hessian  Cabin 
Size  15  x  6  ins. 


Tribute   to   tlie    Germans. 


359 


mans,  who  gain  a  sufficient  livelihood  by  raising  stock  for 
the  troops  and  sending  butter  down  into  the  lower  parts  of 
the  country.  I  could  not  but  reflect  with  pleasure  on  the 
situation  of  these  people  and  think  if  there  is  such  a  thing 
as  happiness  in  this  life  they  enjoy  it.  Far  from  the  bustle 
of  the  world,  they  live  in  the  most  delightful  climate  and 
richest  soil  imaginable.  They  are  everywhere  surrounded 
with  beautiful  prospects  and  sylvan  scenes  ;  lofty  mountains, 
transparent  streams,  falls  of  water,  rich  valleys  and  majestic 
woods,  the  whole  interspersed  with  an  infinite  variety  of 
flowering  shrubs,  constitute  the  landscape  surrounding 
them.  They  are  subject  to  few  diseases,  are  generally 
robust,  and  live  in  perfect  liberty.  They  are  ignorant  of 
want  and  are  acquainted  with  but  few  vices.  Their  inex- 
perience of  the  elegancies  of  life  precludes  any  regret  that 
they  have  not  the  means  of  enjoying  them  ;  but  they  possess 
what  many  princes  would  give  half  their  dominions  for, — 
health,  content,  and  tranquillity  of  mind." 


$ 


Ornamental  Flower  Pot  by  A.  Kkister,  from  the  Kiln 

ON  THE   HoLLENTHAL   Lot  IN   StRASBURG. 


CHAPTER   XVII. 

SNOW   HILL. 


now  Hill  Institute,  in  Frank- 
lin county,  situated  on  one 
of  the  branches  of  the  An- 
tietam,  is  the  direct  outcome 
of  a  settlement  of  Sabba- 
tarians originally  located 
about  a  half  or  three-quarters 
of  a  mile  south  of  the  present 
farm  and  buildings  locally 
known  as  the  Snow  Hill 
Nunnery,  or  more  generally 
for  short  simply  as  the  "Nun- 
nery." The  Waynesboro  & 
Mount  Alto  railroad  has  a 
station  on  the  property,  which  is  officially  known  by  the 
latter  name. 

The  name  Snow  Hill,  or  Schneeberg,  takes  its  name  from 
one  of  the  later  accessions  to  the  Sabbatarian  faith,  the 
Schneeberger  family,  who  for  a  time  were  quite  prominent 
in  the  vicinity,  and  when  the  Antietam  congregation  flour- 
ished and  an  effort  was  made  to  gather  together  a  number 
from  Ephrata,  Bermudian  and  Antietam  and  erect  an  insti- 
tution similar  to  the  one  on  the  Cocalico,  gave  a  portion  of 
their  property  for  the  purposes  of  the  congregation.     This 

360 


Church  of  the  Eagle.  361 

effort  resulted  in  a  partial  success ;  here  the  attempt  was 
made  early  in  the  nineteenth  century  to  perpetuate  the 
mysticism  taught  and  practiced  at  Ephrata, — but  in  a  more 
superficial  manner.  Efforts  were  also  made  to  practice  and 
teach  the  peculiar  and  ornamental  style  of  penmanship  of 
the  Ephrata  Kloster.  Early  in  the  century  attention  was 
also  given  to  perpetuate  the  peculiar  system  of  music  and 
harmony  originated  by  Conrad  Beissel.  Here  also  one  of 
the  Ephrata  printing  presses  was  brought  and  set  up  until 
it  was  finally  moved  to  Morrison's  Cove. 

The  Antietam  church  proper  dates  from  the  reception  of 
George  Adam  Martin  aud  George  Horn,  members  of  the 
Germantown  Baptists,  into  the  Sabbatarian  fold  in  ijGi™1 
This  was  made  the  occasion  of  considerable  ceremony,  at 
the  end  of  which  Beissel  dismissed  them  with  letters  to  the 
brethren  at  the  Bermudian,  and  sent  two  of  his  most  trusty 
supporters,  Lainech  and  Jehoiada  after  them,  charging  them 
to  tell  the  brethren  there  to  receive  Brother  Martin  as  if  it 
were  himself. 

What  the  result  of  this  visit  was  does  not  appear,  but 
it  seems  that  Martin  did  not  long  remain  there,  as  in  the 
next  year,  1764,  we  find  him  preaching  a  revival  on  the 
southern  border  of  the  province.  This  movement  culmi- 
nated in  the  organizing  of  a  new  congregation  in  one  of  the 
fertile  valleys  formed  by  a  spur  of  the  South  Mountain, 
where  the  East  Antietam  creek  rushes  and  makes  its  way 
across  Mason  and  Dixon's  line.  When  Beissel  learned  of 
this  awakening  he  called  the  congregation  at  Antietam,  from 
this  period  on,  the  Adlers-kirche  (Eagle-church),  after  the 
fourth  beast  in  the  Apocalypse,  a  name  which,  however,  was 
never  accepted  by  the  people  of  the  congregation.  The 
Chronicon  mentions  that  there  was  another  secret  connected 
with  this  name  :  "  The  Superintendent,  who,  during  his 
whole  awakened  condition,  stood  in  the  service  of  the  four 


151  Date  1764,  found  in  the  Chronicon,  is  an  error. 


362  The   German  Sectarians  of  Pennsylvania. 

beasts,  about  this  time  came  under  the  dominion  of  the 
Eagle ;  wherefore  the  renewal  of  the  Eagle's  youth  showed 
itself  so  much  in  him  that  he  was  entirely  pervaded  by  it 
during  his  old  age." 

A  hymn  of  no  less  than  106  stanzas  was  composed  for  the 
occasion,  setting  forth  the  royal  eagle  spirit  of  the  Church 
in  its  upward  flight.  It  was  set  to  the  melody  Wie  schdn 
ist  unsers  K'dnigs-Braut. 

Der  Adler  in  dem  Kirchenlauf, 

Schwingt  seine  fliigel  freudig  auf ; 

Er  siehet  wie  die  Sonne  steigt, 

Und  wie  das  Kirchenheer  sich  neigt, 

Zur  Demuth  in  der  Hoffnung  besserer  Zeit, 

Drum  wachst  der  Kirchen-Zweig  und  hoch  sicb  freut. 

Er  siehet  wie  schon  jetzt  anbricht, 

Die  Morgenroth,  das  Tagelicht, 

Wie  bald  der  Morgenrothe  Thau, 

Sich  Ausbreit  dass  der  Kirchenbau ; 

Von  Statten  geh,  die  Kinder  die  vom  Herrn 

Geboren,  gelehrt  nun  werden  nah  und  fern. 

As  glowing  reports  of  this  awakening  continued  to  reach 
Ephrata,  Beissel  concluded  to  make  a  personal  visit  to  the 
new  church.  To  make  this  doubly  impressive  he  concluded 
to  go  in  state,  as  it  were,  and  in  the  month  of  July  organized 
a  pilgrimage  to  the  new  field  of  activity.  The  party  was 
composed  of  the  most  venerable  of  the  three  orders.  The 
single  brethren  were  led  by  Beissel  himself ;  the  Roses  of 
Saron  by  Maria,  the  prioress,  while  the  secular  congrega- 
tion was  represented  by  the  most  venerable  of  the  house- 
fathers. 

The  party  was  divided  into  three  companies  for  the  jour- 
ney, and  all  were  robed  in  the  Ephrata  habit.  They  were 
partly  on  horseback  and  partly  on  foot.  The  mode  of  travel 
was  that  one  of  the  divisions  started  on  horseback  and 
rode  a  certain  number  of  miles,  the  horses  were  then  left, 
and  they  started  ahead  on  foot  for  an  equal  distance.    When 


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Massacre  by  the  Indians.  363 

the  second  division  reached  the  horses  they  mounted  and 
rode  ahead  for  an  equal  distance ;  the  same  process  being 
repeated  until  the  end  of  the  journey.  The  third  division, 
led  by  Beissel,  traveled  entirely  on  foot.  The  Chronicon 
says  :  "  He  made  this  whole  journey  on  foot,  except  when 
they  forced  him  to  make  use  of  a  horse,  and  then  he  said, 
'In  this  way  I  cannot  be  edifying  to  anyone.'  "  In  this 
lively  spirit  he  was  seen  to  travel  over  mountains  and  val- 
leys, and  no  hut  was  too  poor  for  him  to  enter  with  his 
company.  During  the  whole  journey  the  Superintendent 
gave  singular  evidences  of  his  humility  and  obedience.  He 
never  sat  down  in  a  house  until  the  father  of  the  house 
showed  him  a  seat. 

The  first  stop  was  made  with  the  congregation  at  the 
Bermudian.  The  chief  events  of  the  pilgrimage,  however, 
were  the  meetings  at  Antietam,  where  the  company  arrived 
during  the  last  week  in  July. 

Beissel  and  the  Prioress  Maria  had  brought  with  them  all 
of  the  robes  of  state  made  during  the  Eckerlin  rkgime,  so 
that  when,  at  the  very  first  service,  Beissel,  Jaebez  and  the 
Prioress  donned  their  ecclesiastical  finery  a  great  sensation 
thus  aroused,  the  achieving  the  object  intended  by  the  lead- 
ers. Beissel  was  declared  a  Pontifex  Maximus  by  the 
assemblage,  and  the  fires  of  mystic  religion  were  kindled, 
the  enthusiasm  spreading  over  the  sparsely  settled  country 
far  and  near  among  the  Germans,  who  were  then  without  any 
teachers  of  the  orthodox  faiths. 

It  was  during  one  of  these  meetings,  while  Beissel  was 
exhorting  the  people,  that  news  was  received,  by  the  arrival 
of  a  breathless  postrider,  of  the  murder,  by  the  Indians, 
upon  the  day  before  (July  26,  1764,)  of  the  schoolmaster 
Enoch  Brown  and  seven  of  his  scholars.  The  scene  of  this 
massacre  was  but  a  short  distance  from  Greencastle  and  a 
few  miles  from  the  spot  where  the  Magus  of  the  Cocalico 
was  then  preaching.     Beissel,  in  the  face  of  this  great  danger 


364  The  German  Sectarians  of  Pennsylvania. 

to  the  exposed  settlers,  counseled  trust  in  the  Almighty 
and  deprecated  a  recourse  to  firearms  and  retaliation. 

Before  the  Ephrata  contingent  left  for  home  George 
Adam  Martin  was  installed  as  the  teacher  and  guide  of 
the  Antietam  congregation. 

So  great  was  the  excitement  attending  this  awakening 
that  it  spread  from  the  Antietam  to  the  Bermudian,  and 
the  mother  community  on  the  Cocalico  for  a  time  became 
the  Mecca  of  the  German  Sectarians  in  the  Cumberland 
valley.  Visitors  were  continually  on  the  march  to  and  fro, 
and  the  calls  for  the  personal  services  of  Beissel  were  so 
urgent  that  within  six  weeks  after  his  return  to  Ephrata 
he  had  to  make  another  journey  to  the  Antietam  congrega- 
tion. The  Chronicon  informs  us  that  "Those  at  Antietam 
reciprocated  by  many  a  fatiguing  journey  to  Ephrata. 
For  at  that  time  the  fire  burnt  in  the  Philadelphia  church, 
which  each  and  everyone  at  Antietam  tried  to  keep  up, 
even  at  the  risk  of  his  earthly  possessions." 

After  the  death  of  Beissel  the  Antietam  branch  for 
a  time  showed  even  more  vitality  than  the  parent  stem. 
The  teachers  were  Brothers  Martin  and  George  Horn,  who 
labored  under  the  careful  and  constant  supervision  of  Prior 
Jaebez,  the  successor  to  Beissel  as  head  of  the  Ephrata  set- 
tlement, and  the  congregation  continued  to  flourish  even 
after  that  at  Ephrata  commenced  to  show  unmistakable 
signs  of  decay.  A  voluminous  correspondence  was  ex- 
changed between  the  parties,  and  frequent  visits  to  and  fro 
were  made. 

Among  the  early  settlers  in  the  Antietam  country  was  a 
certain  Swiss,  Hans  Schneeberger,  who  came  over  in  1750 
with  his  wife  and  seven  children, — five  boys,  Uhly,  Hans, 
Joseph,  Andreas  and  Jacob  (the  latter  by  a  second  wife)  and 
two  daughters,  Anna  and  Maria.152 

Andreas,  who  was  nine  years  of  age  when  he  came  to 


162  Vide  Appendix. 


Peter  Lehman.  365 

this  country,  married,  about  the  time  of  the  above  Sabba- 
tarian revival,  Barbara  Karber,  a  daughter  of  one  Melchior 
Karber.  All  of  these  persons  were  Dunkers.  At  one  of 
the  Autietam  services  during  Beissel's  exhortation  Barbara 
was  convinced  of  the  truth  of  the  Ephrata  doctrine,  was 
baptized  by  Beissel,  and  henceforth  kept  the  seventh  day. 
This  caused  trouble  between  her  and  Andreas,  and  ended 
by  her  taking  her  child  up  in  her  arms  and  starting  to 
walk  to  Ephrata  for  conscience  sake.  After  tramping  over 
the  mountain  for  a  distance  of  four  miles  she  stopped  at  a 
house  for  the  night.  Early  in  the  next  morning  her  hus- 
band arrived  with  a  pair  of  horses  and  offered  to  grant  her 
desires  in  relation  to  the  Sabbath  if  she  would  but  return. 
Shortly  after  this  episode  Andreas  was  also  baptized,  and 
their  home  became  a  rallying-place  for  the  Sabbath-keepers 
between  the  Bermudian  and  Antietam  and  the  Conocohegue. 

As  Prior  Jaebez  felt  the  infirmities  of  age  gradually  but 
surely  creeping  upon  him,  and  the  cares  of  his  home  con- 
gregation becoming  more  burdensome,  he  prayed  for  guid- 
ance, that  the  Spirit  might  disclose  unto  him  a  fitting  per- 
son as  teacher  of  the  Antietam  church.  At  that  time  there 
was  at  Ephrata  a  devout  young  man,  Peter  Lehman,  of 
Amish  birth,  but  now  a  member  of  the  Ephrata  Community. 
He  was  born  May  24,  1757,  at  the  Glades.153  He  was  first 
sent  to  the  Antietam  as  a  lay  brother.  Early  in  September, 
1788,  he  was  notified  by  letter,  dated  August  26,  1788,  from 
Prior  Jaebez,  that  the  Spirit  had  revealed  unto  him  that  he, 
Peter  Lehman,  was  to  be  consecrated  as  leader  of  the  new 
congregation.154 

Peter  Lehman  accepted  the  trust,  and  toward  the  close  of 
the  eighteenth  century  organized  his  congregation  into  a 
community,  somewhat  after  the  Ephrata  brother-  and  sister- 
hood, which  flourished,  with  varying  periods  of  success,  for 


153  In  Somerset  county. 

164  Letter  in  possession  of  the  writer. 


366         The  German  Sectarians  of  Pennsylvania. 

over  half  a  century.  Early  in  the  nineteenth  century  the 
community  established  themselves  upon  the  grounds  now 
known  as  the  "  Nunnery." 

Andreas  Schneeberger  (or  Snowberger),  about  the  time 
he  was  married,  took  up  a  tract  of  land,  now  known  as  the 
Nunnery  property,  and  erected  a  log  house  upon  the  high 
ground  about  a  fourth  of  a  mile  south  of  the  present  group  of 
buildings.  The  meetings  of  the  congregation  were  at  first 
held  in  the  different  houses  and  barns  of  the  members. 

After  the  advent  of  Peter  Lehman  in  the  vicinity  the 
necessity  for  a  regular  place  of  worship  became  more  and 
more  apparent,  and  the  desire  for  a  communal  life  became 
stronger.  To  accommodate  the  wants  of  the  congregation 
a  large  stone  house  was  built  on  the  Snow  Hill  property  in 
1793.  It  stood  where  the  first  brick  building  at  the  west 
end  of  the  present  group  now  stands. 

At  the  beginning  of  the  century  (1800)  the  Snowberger 
family  consisted  of  Andreas,  the  father ;  Barbara,  the  mother, 
and  eight  children,  three  boys  and  five  girls.  Three  had 
married  and  commenced  housekeeping.  All  were  Sabba- 
tarians. Of  the  children  who  remained  at  home  two  daugh- 
ters, Barbara  and  Elizabeth,  and  one  son,  John,  favored  the 
founding  of  a  community  similar  to  that  at  Ephrata. 

Eventually  a  deed  was  made  by  Andreas  Snowberger  to  a 
Board  of  Trustees  for  "certain  specified  purposes  forever." 
Settlements  were  made  with  the  married  heirs  of  the  Snow- 
bergers  and  a  bond  for  sixteen  hundred  dollars  was  given  to 
the  grantor.  The  community  was  now  fairly  launched,  and 
in  1814  the  first  community  house  was  built.  This  was  the 
original  Cloister.  It  is  the  brick  house  standing  the  third 
from  the  west  end  of  the  present  group.  It  had  two  stories 
and  measured  forty  feet  in  length  by  thirty  in  width.  At  the 
east  end,  on  the  upper  floor,  was  the  saal  or  chapel.  Here 
the  meetings  were  held  until  1829,  when  the  meeting-house 
in  the  meadow  was  built,  on  the  other  side  of  the  creek. 


Building  of  the  Nunnery.  367 

The  second  house  of  the  present  group  was  built  in  1835. 
This  filled  the  space  between  the  brick  house  and  the  stone 
house  built  in  1793.  This  house  was  thirty  feet  square  and 
also  two  stories  in  height.  It  was  mainly  intended  for  the 
holding  of  love-feasts  and  other  religious  gatherings.  The 
second  floor  was  set  aside  as  a  chapel.  In  1838  the  old 
stone  house  was  demolished  and  the  present  brick  house 
built  in  its  place  as  a  Brotherhouse.  It  also  measures  40 
feet  by  30  feet. 

The  house  which  forms  the  eastern  end  of  the  group  was 
built  in  1843,  and  intended  as  a  Sisterhouse.  It  also 
measures  40x30.  In  this  group  of  houses  there  were  about 
forty  kamwers,  or  sleeping-rooms,  and  nine  community 
rooms.  This  group  of  buildings  is  yet,  on  the  eve  of  the 
twentieth  century,  standing,  and  is  partly  used  by  the  ten- 
ant farmer  of  the  property.  The  greater  part  of  the  build- 
ings, with  their  numerous  small  chambers,  long  halls  and 
saal,  are  silent  and  unoccupied,  and  the  property,  on  account 
of  its  monetary  value,  has  of  late  attracted  the  avarice  of 
some  local  attorneys,  who  have  taken  steps  to  have  it 
escheated  to  the  State  and  at  the  same  time  to  enrich 
themselves. 

The  God's  acre  of  the  old  congregation  is  at  the  extreme 
end  of  the  tract,  facing  the  road  leading  to  Quincy.  In  the 
upper  end  of  the  little  graveyard  is  a  bluish  marble  stone 
about  three  feet  high  and  twenty  inches  wide.  This  marks 
the  grave  of  Peter  Lehman,  who  is  usually  called  the  father 
of  the  Snow  Hill  community  in  its  present  location.  The 
old  tomb  bears  a  German  inscription,  cut  in  Roman  letters, 
which,  translated,  reads  : 

Here  rest  the  mortal  remains  of  Peter  Lehman.  Was  born 
on  the  24th  of  May,  1757,  and  passed  from  time  to  eternity  on 
the  4th  of  January,  1823.  Aged  65  years,  7  months  and  11 
days. 


368  The  German  Sectarians  of  Pennsylvania. 

On  the  opposite  side  of  the  stone  is  the  following  : 

Peter  Lehman,  upright  in  walk,  righteous  in  life,  just  in 
faith,  patient  in  hope,  brings  a  blessed  end. 

Look  at  me.  I  have  had  for  a  short  time  toil  and  labor.  And 
have  found  great  comfort.  For  the  Lord  has  appeared  unto 
me  from  afar.  For  the  weary  souls  He  will,  revive  and  the 
troubled  souls  He  will  comfort. 

Following  the  vicissitudes  of  the  old  congregation  we  find 
that  the  most  prosperous  period  of  the  Snow  Hill  institution 
appears  to  have  been  the  decades  between  1 820-1 840.  The 
number  of  single  persons,  of  both  sexes,  residing  upon  the 
grounds  during  that  period  ranged  from  20  to  30.  The 
latter  was  the  largest  number  residing  within  the  group  of 
buildings  at  any  one  time. 

A  letter  in  the  collection  of  the  writer  gives  an  interesting 
account  of  the  kloster  life  during  the  early  part  of  the  present 
century.  But  at  the  best  it  was  but  a  paraphrase  of  the 
Ephrata  life  of  the  former  century.  The  brother  here  tells 
us  the  great  bell  was  rung  twenty  minutes  before  five 
o'clock  in  the  morning.  This  was  the  rising  bell.  At  five 
o'clock  the  small  bell  was  rung  as  a  signal  for  the  inmates 
to  assemble  in  their  respective  dining  rooms,  and  for  fifteen 
or  twenty  minutes  hymns  were  sung  out  of  the  Weyrauchs 
Hugel. 

At  half  past  six  breakfast  was  announced,  after  which 
one,  two  or  three  verses  were  sung  out  of  the  Psalterspiel. 
Dinner  was  ready  at  half  past  eleven,  while  supper  was 
served  at  half  past  five.  Singing  and  prayer  were  in  order 
at  both  meals. 

Every  evening  at  eight  o'clock,  except  Friday  and  the 
Sabbath,  the  large  bell  was  sounded  for  service  in  the  Saal, 
when  all  celibates  were  supposed  to  be  present.  The  order 
of  service  was,  first,  hymn-singing  from  the  Turtel  Taube 
(known  at  Snow  Hill  as  the  Tanben-gesang,  Song  of  the 
Doves)  of  1747,  for  about  fifteen  minutes,  followed  by  a 


An   Old  Patriarch.  369 

reading  from  Beissel's  dissertations  or  epistles  for  about  the 
same  length  of  time,  the  services  ending  with  more  singing. 

On  Friday  evening,  which  was  the  beginning  of  the 
Sabbath,  the  bell  was  sounded  at  half  past  seven.  At 
this  meeting  there  was  usually  a  sermon.  On  the  morning 
of  the  Sabbath  the  bell  was  rung  at  eight  o'clock,  when  a 
similar  service  was  held. 

At  two  o'clock  in  the  afternoon  there  was  a  service  in  the 
Saal,  with  choir  singing,  which  usually  consisted  of  a  five- 
part  choral,  although  in  Elizabeth  Snowberger's  time  she 
would  occasionally  attempt  a  sixth  part.  A  number  of 
the  Ephrata  musical  scores  were  brought  to  Snow  Hill 
toward  the  close  of  the  eighteenth  century.  Many  of 
these  were  copied  and  duplicated  at  Snow  Hill  during  its 
flourishing  period.  Some  specimens  of  both  of  the  above 
are  now  in  the  collections  of  the  Historical  Society  of 
Pennsylvania  and  of  the  writer. 

Peter  Lehman  was  succeeded  in  his  ministrations  by 
Andreas  Fahnestock,  whom  he  ordained  shortly  before  his 
death.  At  the  same  time  the  old  teacher  appointed  Brothers 
Andreas  Schneeberger  and  Abraham  Ely  as  deacons  to  aid 
and  assist  him. 

Andreas  Fahnestock,  who  was  somewhat  of  an  eccentric 
character,  served  the  congregation  until  February  16,  1842, 
when  Brother  Benjamin  Specht  was  appointed  deacon  and 
teacher.  His  term  was  but  a  short  one,  as  he  was  called  to 
join  the  church  triumphant  May  5,  1843,  at  the  early  age 
of  thirty-one  years.  Andreas  Fahnestock  again  assumed 
charge,  serving  alternately  at  Ephrata  and  Snow  Hill.  It 
was  at  the  beginning  of  the  Fahnestock  administration  that 
a  regular  organization  was  perfected,  under  the  corporate 
title  of  the  "  Seventh  Day  Baptist  Church  at  Snow  Hill," 
and  regular  minutes  were  kept.  The  old  minute-book  of 
the  corporation  is  now  in  the  possession  of  the  writer. 156 


156  For  a  list  of  baptisms  and  deaths  see  Appendix. 


370         The  German  Sectarians  of  Pennsylvania. 

Many  are  the  stories  told  about  Andreas  Fahnestock  and 
his  peculiarities.  A  cousin  of  his,  Charles,  for  a  time  kept 
the  old  Warren  tavern  in  the  Great  Chester  valley.  An- 
dreas was  an  occasional  visitor  at  the  old  inn,  and  he  be- 
came quite  a  familiar  figure  on  the  road  between  Dowuing- 
town  and  the  "  Warren,"  and,  on  account  of  his  originality 


Andreas  Fahnestock  (Nov.  19,  1781-FEB.  5,  1863). 
From  a  pencil  sketch  made  while  preaching  in  the  Saal  at  Ephrata. 


and  appearance,  always  attracted  the  attention  of  strangers. 
He  always  travelled  on  foot,  dressed  in  a  long  drab  coat, 
wearing  a  broad-brimmed  white  hat,  and  carrying  his  long 
staff  in  his  hand.  At  one  time  he  was  quite  wealthy,  but 
gave  all  his  wealth  to  the  poor,  saying,  "  The  Lord  would 
never  suffer  him  to  want."     He  would  never  receive  any 


THE    GERMAN    SECTARIANS    OF     PENNSYLVANIA. 


SNOW     HILL    CHAPEL    AND     KITCHEN. 


Decline  at  Snow  Hill.  371 

salary  for  his  services  as  preacher,  trusting  entirely  to  the 
Lord  for  his  support. 

The  preacher,  on  his  journeys  along  the  turnpike,  was 
often  made  the  subject  of  the  jokes  of  teamsters  who  met 
him,  but,  as  we  would  say  at  the  present  day,  upon  such 
times  Andreas  always  came  out  ahead.  Upon  one  of  these 
occasions  a  teamster  asked  him  if  he  believed  in  the  devil. 
Andreas  answered  that  "  he  read  about  him  in  his  Bible." 
The  wagoner  then  asked  him  if  he  ever  saw  the  devil. 
The  reply  he  got  was,  "  I  never  want  to  see  him  plainer 
than  I  do  just  now."  The  ribald  teamster  had  no  further 
questions  to  ask. 

The  old  Sabbatarian  patriarch  lived  until  1863.  He 
died  on  the  fifth  of  February,  honored  and  respected  by 
all  who  knew  him,  and  was  buried  in  the  Snow  Hill 
burying-ground. 

After  the  nineteenth  century  had  passed  into  its  latter 
half  the  community  at  Snow  Hill  gradually  declined  until 
at  last  there  was  but  a  single  sister,  Zenobia,  remaining  in 
the  kloster,  while  Brother  Obed  (Snowberger)  lived  in  his 
cabin  near  the  mill.  Both  have  long  since  passed  away, 
and  the  property,  unused  for  its  original  purposes,  stands  as 
a  mark  for  the  cupidity  of  unprincipled  persons  who  strive 
to  wrest  it  from  the  present  Sabbatarian  congregation,  the 
rightful  owners  of  the  estate.  The  church  building,  erected 
in  1829  by  the  secular  congregation,  stands  within  the 
grounds  in  the  meadow,  a  short  distance  from  the  kloster 
group. 

After  this  digression  we  will  again  resume  our  narrative 
in  its  chronological  order. 


CHAPTER    XVIII. 

EXORCISM    OF    FIRE. 


t 


'he  Ephrata  buildings,  it  will 
be  recalled,  were  all  built  of 
wood;  even  the  large  chim- 
ney flues  were  originally  of  that 
inflammable  material,  lined  with 
clay  or  grout,  as  may  be  seen  by 
a  visit  to  the  loft  of  the  old  Brother- 
house,  which  is  still  standing. 
It  has  often  been  a  matter  of  sur- 
prise that  during  the  whole  history  of  the  mystic  commu- 
nity on  the  Cocalico  there  was  never  any  loss  by  fire  among 
the  buildings  within  the  settlement  proper ;  although,  ac- 
cording to  Sangmeister,  several  attempts  were  made  to  fire 
the  buildings.  There  is,  however,  a  record  of  two  incen- 
diary fires  at  the  mill-seat  of  the  Community, — the  first, 
upon  the  night  of  September  6,  1747,  destroyed  three  out 
of  five  mills;  the  other  in  September,  1784,  was  extin- 
guished without  doing  any  material  damage.  This  immu- 
nity from  the  devouring  element  has  been  attributed  to  the 
mystic  ritual  used  by  the  Brotherhood,  which  was  believed 
to  control  the  element  of  fire. 


372 


Mystic  Chart.  373 

During  the  early  part  of  last  century  the  belief  in  the  ex- 
orcism of  fire  was  almost  universal  among  the  German 
peasantry  in  this  Province,  as  it  was  in  the  Fatherland. 
Various  were  the  formulas,  receipts,  and  Feuer-segen  which, 
it  was  believed,  would  extinguish  a  conflagration.  The 
means,  however,  employed  by  the  Zionitic  Brotherhood  for 
the  protection  of  the  Cloister  buildings  were  supposed  to  be 
both  protective  and  preventive. 

The  procedure  was  as  follows  :  A  wooden  plate  or  platter 
was  taken,  similar  to  the  one,  used  for  sacramental  purposes, 
to  be  seen  in  the  collection  of  the  Historical  Society  of 
Pennsylvania.  This  was  placed  upon  the  communion  table 
in  the  Saal,  to  remain  there  during  a  certain  phase  of  the 
moon,  until  the  proper  day  and  hour  arrived  to  give  it  the 
mystical  inscription  from  which  it  was  to  derive  its  occult 
power  and  thereby  ensure  its  efficiency.  The  only  day 
upon  which  this  power  could  be  obtained  was  a  certain 
Friday  in  the  waning  moon,  and  then  only  between  the 
hours  of  eleven  and  twelve  at  night,  using  a  new  quill  pen, 
also  plucked  from  the  goose  at  night  during  the  decline  of 
the  lunar  orb.  The  ink  or  pigment  to  be  used  must  be 
freshly  made  from  gall-apples  gathered  from  a  gnarled  oak 
in  or  near  a  graveyard.  No  iron  was  to  be  used  in  its 
preparation. 

At  the  appointed  time  certain  mystical  incantations  were 
spoken  over  the  platter  ;  then  three  circles  were  drawn  per- 
pendicularly on  opposite  sides  of  the  plate ;  then  a  centre 
line  was  drawn,  not  extending  to  the  edges,  and  at  the  top 
the  line  was  curved  so  as  to  form  a  hook.  Two  hearts  were 
then  drawn  so  that  one-half  of  each  heart  was  upon  either 
side  of  the  line,  the  upper  one  being  somewhat  smaller 
than  the  other.  On  the  left  side  of  the  upper  heart  was 
drawn  the  letter  A,  either  in  Latin  or  Hebrew  characters. 
Upon  the  right  side  appeared  the  letter  G.  Upon  the  lower 
heart  the  letters  L,  and  A  were  placed  in  the  same  order. 


374  The  German  Sectarians  of  Pennsylvania. 

Below  these  figures  were  the  words  Consumatum  est,  and 
beneath  all  were  three  crosses  1 1 1- 

The  meaning  of  the  inscription  is  as  follows :  The 
mystical  letters  A,  G,  L,  A,  by  themselves,  denote  nothing. 
To  the  initiate  of  the  Zionitic  Brotherhood  they  assumed 
great  importance  when  properly  used.    The  proper  reading 


is  from  left  to  right,  viz.,  A,  G,  L,  A,  and  represent  four 
Hebrew  words,  Attah,  Gibbohr,  Leolam,  Adonai;  or,  as 
rendered  in  German,  Du  bist  stark  in  Ezvigkeit  HERR. 
(The  Lord  is  strong  and  mighty  in  all  eternity).  The 
Latin  inscription  Consumatum  est  is  the  utterance  of  Christ 
upon  the  cross,  "It  is  finished." 

These  plates  were  built  in  the  walls  or  foundations  of  the 
houses.  If  the  writer  mistakes  not  it  was  at  the  four  cor- 
ners of  the  building.  It  is  further  stated  that  there  is  no 
case  on  record  where  any  house  or  building  thus  protected 
ever  became  a  prey  to  the  flames.  In  the  event  of  the 
burning  of  any  building  not  thus  protected  the  belief 
was  that  if  a  platter  of  this  kind  were  thrown  into  the 
burning  building  in  the  name  of  God  the  fire  would  at  once 
die  out. 

This  was  not  the  only  method  of  conquering  fire  by  con- 


Feuer-besprechung.  375 

juration.  So  firmly  was  the  belief  in  Feuer-besprechung  en- 
grafted upon  the  popular  mind  that  some  persons  who  knew 
the  ritual  or  formula  were  eagerly  sought  out  by  the  German 
settlers  to  furnish  them  with  the  means  of  subduing  any  fire 
which  might  break  out  upon  their  premises. 

In  the  Fatherland  the  Jews,  gypsies,  colliers  and  ash- 
burners  were  supposed  to  be  in  possession  of  the  fire  formu- 
las. One  of  the  commonest  methods  of  the  Hebrew  exor- 
cist was  for  the  operator,  in  case  of  an  outbreak  of  fire,  to 
take  a  pan  of  live  coals  in  his  left  hand  and  a  can  of  water 
in  his  right.  He  would  then  place  himself  facing  the  burn- 
ing building,  staring  fixedly  at  the  fire,  and  repeat,  in  either 
Hebrew  or  German,  by  syllables,  the  second  verse  of  the 
eleventh  chapter  of  the  fourth  book  of  Moses  (Numbers), 
Da  schrie  das  Volk  zu  Mose  tend  Moses  bat  den  Herrn,  da 
verschzvand  das  Feuer^  "  And  the  people  cried  unto  Moses ; 
and  when  Moses  prayed  unto  the  Lord  the  fire  was  quenched. " 
At  the  enunciation  of  every  syllable  the  exorciser  would  pour 
some  water  on  the  pan  of  coals.  The  belief  was  that  when 
these  were  extinguished  the  fire  would  also  go  out  or  be 
easily  conquered. 

Another  method,  and  possibly  the  one  most  in  favor,  was 
by  means  of  an  amulet  or  Feuer-zettel. 
This  consisted  of  a  piece  of  paper  or 
parchment  upon  which  was  drawn  the 
shield  of  David ;  that  is,  a  figure  formed 
of  two  equilateral  triangles,  interlaced 
in  such  a  manner  as  to  give  seven 
angles,  in  each  of  which  was  written, 
in  either  Hebrew  or  Latin  characters, 
the  four  mystic  letters  A,  G,  L,  A,  or 
else  the  sacred  name  ADONAI. 
The  sacred  name  or  formula,  it  will  be  noticed,  was  in- 
troduced seven  times  into  this  figure.     In  case  of  a  confla- 
gration this  mystic  formula  was  to  be  quickly  drawn,  with 


376  The  German  Sectarians  of  Pennsylvania. 

chalk  or  charcoal,  upon  such  buildings  as  were  threatened 
but  had  not  yet  ignited.  According  to  an  old  tradition  it 
was  by  this  means  that  the  two  mills  of  the  Ephrata  con- 
gregation were  saved  at  the  time  of  the  incendiary  fire  in 
1747.  To  still  the  fire  in  the  burning  buildings  the  above- 
quoted  verse,  from  Numbers,  was  to  be  quickly  written  on 
a  wooden  platter,  paper  or  breadcrust,  carried  thrice  around 
the  burning  building,  and  then  thrown  into  the  flames. 

There  was  an  Israelite  in  the  Province,  at  an  early  date,  who 
was  particularly  expert  in  the  preparation  of  such  amulets. 
Perhaps  it  was  the  same  person  who  is  noted  in  Benjamin 
Franklin's  Pennsylvania  Gazette,  under  date  of  August, 
1735,  as  being  his  debtor  for  Crown  paper  to  the  extent  of 
two  shillings.  Franklin  there  calls  him  "  Levi,  the  Jew." 
Another  curious  fact  connected  with  these  Feuer-zettel  was 
that,  to  ensure  efficiency,  no  money  could  be  asked  for 
them.  The  party  who  prepared  them  laid  them  upon  a 
table,  the  receiver  left  the  remuneration  in  its  place,  folded 
in  a  triangular  piece  of  white  paper.  The  implied  under- 
standing, however,  was  that  if  a  sufficient  sum  was  not  left 
the  charm  would  not  work.  The  amount  was  usually  one 
or  two  shillings. 

Another  favorite  method  for  conquering  the  devouring 
element  was  by  means  of  the  so-called  Feucr-segen.  This 
was  a  rhythmical  incantation,  which  could  only  be  com- 
municated from  one  person  to  another  of  the  opposite  sex, 
and  then  only  under  certain  conditions,  for  it  had  to  be 
done  upon  a  Friday,  full  moon,  at  night,  between  the  hours 
of  eleven  and  twelve.  As  it  could  only  be  transmitted  by 
word  of  mouth,  and  never  by  writing,  the  teacher  and 
pupil  stood  at  opposite  sides  of  a  table  upon  which  lighted 
candles  were  placed  ;  the  left  hand  of  each  was  laid  upon 
the  heart ;  with  the  right  hand  three  crosses  were  struck 
over  the  breast  at  the  end  of  each  line,  the  pupil  repeating 
after  his  teacher  as  follows  : 


Der  Ctiristlicher  Feuer-segen.  377 

Feuer,  steh  still,  nm  Gottes  Will ; 
Um  des  Herrn  Jesu  Christi  willen  ! 
Feuer,  steh  still  in  deiner  Gluth, 

Wie  Christus  der  Herr  ist  gestauden  in  seinem  rosinen-farbnem  Blut ! 
Feuer  und  Gluth,  Ich  gebeut  dir  bei  Gottes  Namen 
Dass  du  nicht  vveiter  kommst  van  daunen, 
Sondern  behaltest  alle  deine  Funken  und  Flamtnen. 
Amen  !     Amen  !     Amen  ! 

Translated  into  English  it  would  read  : 

Fire,  stand  still,  for  God's  sake  ; 
For  the  Lord  Jesus  Christ's  sake. 
Fire,  stand  still  in  your  consuming  flame, 
As  Christ,  the  Lord,  stood  in  his  crimson-colored  blood. 
Fire  and  Flame,  I  command  you,  in  the  name  of  God, 
That  you  go  not  further  from  hence, 
But  confine  all  of  your  sparks  and  flames. 
Amen  !    Amen  !     Amen  ! 

This  fire-spell  was,  perhaps,  the  favorite  one  with  the 
early  settlers  in  the  Province,  and  it  has  maintained  itself 
even  down  to  the  present  day.  It  was  known  as  the  Der 
Chrislliche  Feuer-segen  (The  Christian  fire  conjuration), 
and  was  impotent  in  the  possession  of  an  Israelite.  The 
method  of  using  it  was,  in  case  of  the  outbreak  of  a  fire, 
for  the  conjuror  to  hold  two  straws  crosswise  in  his  right 
hand  and  then  slowly  repeat  the  Fetier-segejt,  the  firm  be- 
lief being  that  so  long  as  he  held  the  crossed  straws  the 
flames  could  make  no  headway. 

Various  signs  and  omens  were  also  thought  to  foretell 
the  outbreak  of  a  fire.  Thus,  when  a  dog  howled  it  was 
supposed  to  portend  a  fire.  The  omen  most  feared,  how- 
ever, was  when  a  clock  struck  the  hour  during  the  tolling 
of  a  church  bell.  This  was  believed  to  be  a  sure  sign  of  a 
conflagration  during  the  next  twenty-four  hours  within  the 
sound  of  the  bell.  So  firmly  was  this  believed  that  almost 
all  sextons  and  bellringers  were  careful  to  avoid  such 
coincidence. 

In  the  event  of  a  barn  or  stable  taking  fire  in  some  mys- 


3j8         The  German  Sectarians  of  Pennsylvania. 

terious  manner,  such  as  where  no  lights  or  fire  were  upon 
the  premises,  the  common  belief  was  that  it  was  caused  by 
the  ordinary  horned  beetle,  which  was  supposed  to  carry 
with  its  claws  upon  its  head  live  coals  from  the  hearth  in 
the  house  to  the  haymow  or  stable.  Whenever  no  direct 
cause  could  be  assigned  for  a  stable  fire  it  was  invariably 
laid  to  this  harmless  insect. 

The  writer  will  now  touch  upon  the  bespeaking  of  fire, 
usually  called  "pow-wowing  a  burn"  or  "fire-blowing,"  a 
method  of  curing  minor  ills  which  still  has  a  strong  hold 
upon  the  credulity  of  the  rural  inhabitants  in  Eastern 
Pennsylvania.  To  prove  the  latter  assertion  it  is  but  simply 
necessary  to  mention  that  within  the  last  ten  years  a  book 
of  forms  has  been  published  for  private  circulation.  The 
formula  for  "  bespeaking  "  or  "  blowing "  a  burn,  or  tak- 
ing out  the  fire,  was  a  scriptural  one,  communicable  only 
from  one  person  to  another  of  the  opposite  sex.  We  will 
close  the  chapter  with  an  illustration  drawn  from  personal 
experience. 

When  quite  a  small  lad  I  was  taken  upon  a  visit  to  an 
old  man  in  Flourtown,  on  the  Springhouse  pike,  a  short 
distance  above  Germantown.  The  immediate  object  of  this 
visit  was  to  obtain  from  him  an  old  German  folio  Bible  of 
family  interest,  and  which  is  still  in  my  possession.  Boy- 
like, after  dinner  I  strayed  from  the  house,  and  before  long 
found  myself  in  the  village  smithy,  and,  by  some  means  or 
other,  picked  up  a  piece  of  hot  iron.  The  result  was  a 
badly-burned  hand.  Running  back  across  the  pike  into 
the  house,  howling  as  loudly  as  a  strong  pair  of  lungs 
would  permit,  everyone  in  the  house  soon  knew  just  what 
had  happened. 

Now,  what  to  do  was  the  question.  Neither  molasses, 
linseed  oil  nor  limewater  was  to  be  had  upon  the  spur  of 
the  moment.  So  the  old  gentleman,  who  was  a  descendant 
from  one  of  the  old  Kelpius  community,  suggested  that  he 


Pow-wowing.  379 

take  me  to  an  old  woman  in  the  neighborhood,  who  would 
besprech  the  burn  and  immediately  take  out  the  fire.  A 
fip-penny  bit 157  was  given  me  to  leave  on  her  table  after  the 
incantation  was  over.  Well,  the  old  woman  was  spare  and 
thin,  with  very  long  bony  fingers,  a  pair  of  brass  spectacles 
perched  upon  her  nose,  and  red  tapes  formed  a  garniture 
for  her  drooping  eyelids.  In  fact  she  was  just  what  a  child 
would  picture  to  itself  as  a  typical  witch.  Laying  the  burnt 
hand  on  the  table,  she  immediately  commenced  making 
signs  and  crosses  over  the  hurt  with  her  long  index  finger, 
while  she  murmured  her  incantations — actions  which,  from 
the  uncanny  feeling  excited  in  the  lad,  temporarily  took 
away  the  thoughts  from  the  injury.  The  howl  stopped. 
This  was  taken  as  a  sign  that  the  charm  was  successful. 
The  pain,  however,  soon  returned,  and  the  lad,  struck  with 
the  ridiculous  sight,  broke  out  in  laughter.  This  so  in- 
censed the  old  crone  that  she  stated  that  before  she  could 
complete  her  cure  something  else  was  wanting.  This  some- 
thing she  wrote  upon  a  piece  of  paper,  in  German  charac- 
ters, folded  it  carefully,  and  put  it  into  the  boy's  pocket.  It 
was  not  to  be  opened  until  he  got  home.  Brought  back  to 
the  house,  the  zettel  was  at  once  examined.  It  advised  an 
immediate  and  thorough  dusting  of  the  lad's  jacket  with  a 
pliable  hazel  or  birch  switch,  well  laid  on,  so  as  to  teach 
him  in  future  to  respect  old  age  and  venerate  a  gray  head. 
Well,  he  is  glad  to  say  this  was  not  administered,  under 
the  circumstances,  and  when  the  stage  came  along  the  boy 
was  put  aboard,  with  his  injured  hand  tied  up  between  two 
cakes  of  fresh  smearkase,  and,  most  assuredly,  it  was  far 
more  efficacious  than  the  old  crone's  incantation.  There 
was  one  satisfaction  about  the  whole  matter,  however.     In 


157  A  Spanish  coin  equal  to  6%  cents.  Prior  to  the  Civil  War  fips,  levies 
(twelve  and  one-half  cents),  and  Spanish  quarters  were  in  common  cir- 
culation. Prices  of  vegetables  were  usually  given  in  fips  and  levies  by 
market  people. 


380  A   Quaint  Formula. 

week  off,  and,  upon  that  day,  was  converted  into  a  pack  of 
fire-crackers. 

However,  there  are  hundreds  of  persons  now  living  who 
will  bear  testimony  in  favor  of  the  mystic  pow-wow  as  a 
cure  for  burns. 

The  following  is  a  translation  of  one  of  these  forms.  It 
is  taken  from  an  Ephrata  manuscript  of  comparatively 
modern  date,  and  is  evidently  a  copy  of  a  much  older  one : 

Depart  out,  Burn,  and  not  inward  ; 

Be  you  hot  or  cold,  cease  your  burning. 

God  protect  you, (Here  give  the  name  of  patient) 

Your  blood  and  your  flesh, 
Your  marrow  and  bones  ; 
Your  veins,  be  they  great  or  small, 
Be  preserved,  in  God's  name, 
From  Brand,  both  cold  and  warm. 
In  the  name  of  God  the  Father  !  God  the  Son  !  and  of  the  Holy  Ghost ! 

The  last  line  is  to  be  repeated  three  times.  At  the  close 
"Amen"  is  said.  The  sign  of  the  cross  is  to  be  made  over 
the  burn  or  injury  at  each  mention  of  the  deity.  Under 
the  expression  "cold  brand,"  gangrene  or  mortification  is 
to  be  understood. 


*sWf*5\' 


B  •"-  »*"*jS  ">    - riSiiiiiSiffl- 


CHAPTER   XIX. 

FRIEDSAM    GOTTRECHT. 


'/V  bout  ten  years  before  the 
^£\>  death  of  Beissel,  spiritual 
manifestations  made  their 
appearance  within  the  Kloster 
Community.  Strange  as  it  may 
appear,  these  occurrences  did  not 
originate  within  the  cloisters  of 
the  Solitary  at  Ephrata,  but  took 
their  beginning  in  the  far-off  valley 
of  Virginia.  A  few  years  later 
similar  manifestations  took  place 
in  the  valley  of  the  Codorus.  During  one  of  Beissel's 
visits  to  the  Bermudian  and  Antietam  congregations,  he 
came  into  personal  contact  with  one  of  these  clairvoyants,153 
as  we  would  now  call  them.  Thus  the  phenomena  were 
introduced  into  the  Kloster,  and  naturally  found  a  fertile 
field  among  the  celibates. 

Many  were  the  manifestations  at  Ephrata  during  the 
decade  prior  to  Beissel's  death  and  during  the  following 
years.     The  first  and  most  important  of  these  cases  had 


158  Catherine  Hummer. 


38i 


382  The  German  Sectarians  of  Pennsylvania. 

its  origin  in  Virginia  in  1761,  with  a  dramatic  denoument 
at  the  Kloster.  A  full  account  of  the  story  was  printed 
during  the  same  year  upon  the  Brotherhood  press : 

An  Asked-for  Relation,  or  the  Appearance  of  a  Disem- 
bodied Spirit,  ivritten  down  truly  for  the  information  of  the 
public,  from  the  mouth  of  those  who  are  interested,  from 
the  beginning  to  the  end.im 

The  chief  interest  in  this  spiritual  manifestation  centers 
around  Elizabeth  Bohlerin,  the  wife  of  Christoph  Bohler. 
The  opening  scene  was  in  the  valley  of  Virginia,  in  Fred- 
erick county,  evidently  on  the  North  fork  of  the  Shenan- 
doah,— however,  upon  this  point  as  to  the  exact  location 
the  writer  is  not  quite  clear. 

Elizabeth  Bohlerin  was  the  third  wife  of  Christoph 
Bohler,  her  name  prior  to  her  marriage  was  Elizabeth 
Henrietha  Wilhelmine  von  Honing,  a  person  of  noble 
birth,  who  came  to  Ephrata  some  time  in  the  year  1760. 
Bohler's  first  wife,  Catharina  Esther,  died  at  Ephrata,  in 
1 741,  and  left  three  children.  The  widower  shortly  after- 
wards married  the  widow  of  Hans  Michael  Schiile,160  living 
near  Germantown,  and  went  to  Virginia,  where  three  chil- 
dren were  born  unto  them.  In  the  year  1757  the  wife 
sickened  and  returned  to  Ephrata  for  treatment,  where  she 
died  at  the  sister-house,  March,  1758,  leaving  a  number  of 
children  by  her  first  husband,  beside  three  by  Bohler. 
After  the  latter  entered  into  his  third  matromonial  venture 
he  returned  to  Virginia  with  a  part  of  his  family,  shortly 
after  which  commenced  a  series  of  spiritual  manifestations. 

It  was  upon  the  night  of  Saturday,  January  10,  1761, 
that  the  first  of  these  occurred,  the  spirit  stating  that  as 
Elizabeth  was  good  to  her  step-children  it  would  tell  her 
where  to  look  for  concealed  money.  This  was  found  as 
indicated  by  the  spirit.  The  manifestations  continued 
almost  nightly,  two  spirits  appearing,  claiming  to  be  those 

159  por  fac-simile  of  title  see  chapter  on  Issues  of  the  Kloster  Press. 

160  Hans  Michael  Schiile  d.  1737. 


A    Weird  Scene.  383 

of  Bohler's  first  and  second  wife.  They  ended  by  com- 
manding the  third  wife  to  go  to  Ephrata,  and  at  the 
twelfth  hour  of  the  night  she  should  go  into  the  Saal, 
when  a  reconciliation  between  the  spirits  of  the  departed 
would  take  place  as  well  as  between  the  living  children. 
Careful  directions  were  given  by  the  spirits  of  both  first 
and  second  wife  as  to  who  should  be  present.  A  daughter 
of  each,  members  of  the  Sisterhood,  were  to  act  as  their 
living  representatives. 

The  little  party  from  Virginia — consisting  of  Christoph 
Bolder,  his  wife  and  her  stepson — arrived  at  Ephrata  on  the 
first  day  of  February.  Preparations  were  at  once  made  for  the 
spectral  meeting.  This  was  set  for  Tuesday,  February  3d,  to 
commence  at  the  eleventh  hour  of  the  night,  corresponding 
to  four  o'clock  a.m.,  according  to  our  division  of  the  day. 

It  was  a  weird  scene  which  presented  itself  in  the  great 
Saal  upon  that  frosty  winter  night,  illuminated  by  twenty 
flickering  candles,  throwing  long  and  ghostly  shadows 
about  the  eastern  end  of  the  hall,  leaving  the  latticed  gal- 
leries, ceiling  and  body  of  the  hall  in  darkness,  while  the 
white  woolen  habits  and  sharp  pallid  features  of  the  seven- 
teen celibates  formed  a  strong  contrast  to  the  three  Vir- 
ginians in  ordinary  clothing.  As  the  clock  in  the  tower 
struck  eleven,  Beissel  stepped  out  from  the  inner  sanctuary 
and  opened  the  ceremony.  Only  such  persons  were  present 
as  had  been  designated  by  the  spirits. 

First  the  last  chapter  of  St.  James  was  read,  then  fol- 
lowed the  hymn  Ach  Gott  und  Herr.  All  present  then 
formed  a  circle  and  fell  upon  their  knees,  Beissel  then  in- 
voked the  spirits,  during  which  time  a  strange  emotion 
took  possession  of  Elizabeth  Bohler,  and  she  was  seized 
with  great  fear,  so  that  her  husband  and  stepson  had  to 
support  her.  When  she  recovered  it  was  found  that  her 
kerchief  was  sprinkled  with  thirty  drops  of  fresh  blood,  no 
one  being  able  to  discover  whence  it  came. 


384  The  German  Sectarians  of  Pennsylvania. 

The  spirits  failed  to  appear,  but  in  a  loud  voice  directed 
that  two  daughters  of  Bolder,  by  the  first  and  second 
wife,  members  of  the  Sisterhood,  should  perform  the  act  of 
reconciliation  instead  of  their  mothers.  So  a  circle  was 
formed,  each  person  holding  a  lighted  candle  in  one  hand, 
the  two  Roses  of  Saron  in  the  center  with  hands  clasped, 
the  third  wife  standing  in  front  of  them  and  repeating  an 
invocation  as  directed  by  the  unseen  spirit.  Then  followed 
another  prayer  by  Beissel,  after  which  the  spirits  left  satis- 
fied and  reconciled.  A  hymn  was  sung,  at  the  end  of  which 
the  sharp  tone  of  the  convent  bell  was  heard  to  ring  out  the 
first  hour  of  the  new  day.161 

Thus  ended  this  curious  spiritual  manifestation.  No  one 
was  ever  after  disturbed  by  the  manes  of  either  the  first  or 
second  wife  of  Bohler.  One  of  the  strangest  parts  of  this 
story  is  that  at  almost  every  appearance  of  these  restless 
spirits  they  revealed  some  store  of  hidden  money.  The 
last  was  during  the  journey  to  Ephrata,  where  the  hiding 
place  of  quite  a  sum  was  indicated  ;  this  was  duly  found 
and  handed  over  to  the  Sisterhood  of  Saron. 

The  other  noteworthy  case  was  that  of  Catherine  Hum- 
mer, daughter  of  a  Dunker  preacher,  who  is  said  to  have 
had  visions.  The  first  of  these  recorded  happened  upon 
the  night  of  October  3,  1762;  a  month  later,  November 
12,  1762,  it  is  stated  that  her  spirit  "was  taken  from  this 
visible  creation,  and  out  of  her  body  up  into  invisible 
eternity."  This  was  repeated  upon  December  6th  and  13th 
of  the  same  year. 

Similar  manifestations  continued  until  the  year  1765. 
Accounts  of  the  wonderful  visions  spread  over  the  country 
and  brought  large  numbers  of  people  to  the  house  of  the 
seeress.  It  was  during  one  of  Beissel's  visits  to  the  congre- 
gations west  of  the  Susquehanna  that  Catherine  Hummer 
invited  him  and  his  celibate  companions  to  visit  her,  an 

161  6  A.  M. 


Inspiration  and  Ecstacy, 


385 


386  The  German  Sectarians  of  Pennsylvania. 

invitation  which  was  accepted.  This  resulted  in  a  return 
visit  by  the  seeress  and  her  sister  to  Ephrata.  A  full 
account  of  these  clairvoyant  visions  is  given  in  the  xxxii 
chapter  of  the  Chronico7i  Ephratense  ;  in  closing  the  diarist 
says : 

Thereupon  it  came  to  pass  that  two  of  them,  namely,  the 
chief  person,  Catherine  [Hummer] ,  and  her  sister  Maria,  paid 
a  visit  to  the  Solitary  [at  Ephrata]  at  a  time  when  there  was 
a  sen-ice  at  the  Altar,  so  that  they  were  initiated  into  its  mys- 
tery, which  produced  great  excitement  in  the  whole  settlement 
as  well  as  in  the  congregation,  because  the  hope  was  enter- 
tained that  such  respectable  lasses  would  help  to  make  up  the 
church  of  the  144,000  virgins  of  the  Lamb,  so  that  the  new 
world  might  the  sooner  become  manifest.  These  matters  at 
last  induced  the  Superintendent  to  write  an  edifying  letter  to 
the  Instrument,  in  which  he,  with  his  usual  modesty,  spoke  in 
a  very  Christian  way  of  this  movement,  and  laid  before  this 
person  certain  signs  by  which  to  recognize  whether  the  spirit 
of  Jesus  Christ  were  its  impelling  force.165 

The  epistle,  however,  failed  to  have  the  effect  intended, 
as  shortly  afterward  Catherine  Hummer  married,  when, 
according  to  the  Chronicon,  "  the  spirit  retired  into  its 
chambers  again  and  the  whole  work  stopped  and  fell  into 
decay,  which  is  usually  the  case  with  all  angelic  visions 
and  revelations." 

Toward  the  close  of  Beissel's  earthly  career,  even  several 
years  prior  to  his  death,  physical  infirmities  became  manifest. 
To  add  to  his  troubles  he  became  more  or  less  estranged 
from  both  solitary  orders.  This  was  especially  the  case 
with  the  sisterhood ;  the  breach  with  Prioress  Maria  even 
proved  irreconcilable.  Some  of  the  brethren  accused  him 
of  imbibing  too  freely  of  the  wine  cup,  a  charge  which  he 
appears  to  have  successfully  disproved.  An  episode  is  men- 
tioned in  the  Chronicon,  where  apparently  he  was  under 


16'  Letter  in  full  Chronicon  Ephratense,  chapter  xxxiii. 


Again  an   Orphan.  387 

the  influence  of  wine,  and  they  put  him  under  severe  dis- 
cipline ;  but  he  went  straight  home  from  them,  and  com- 
posed the  hymn,  Da  einsicn  hab  gemeint,  nun  ware  ich 
genessen,  which  was  soon  after  printed  and  distributed  in 
the  settlement. 

So  keenly  did  Beissel  feel  this  estrangement  between 
him  and  his  fellow  Solitary  that  shortly  before  his  end  he 
said,  "  I  am  now  again  the  same  that  I  was  when  first  ex- 
posed to  the  world-spirit,  namely  an  orphan." 

However,  it  matters  little  what  the  frailties  of  Brother 
Friedsain  may  have  been, — he  was  but  human, — it  is  well 
to  cast  the  mantle  of  charity  over  his  shortcomings  at  this 
late  day,  and  bear  in  mind  only  his  wonderful  career  as  an 
organizer  and  religious  leader  during  the  early  days  of  our 
provincial  existence.  We  can  but  wonder  when  we  stop 
to  ponder  over  the  vast  influence  exercised  by  his  person- 
ality and  teachings,  not  only  over  the  minds  of  the  humble 
and  uneducated,  but  over  some  who  were  far  superior  to 
him  in  both  learning  and  strength  of  character,  prominent 
examples  of  the  latter  being  men  like  Peter  Miller  and 
Conrad  Weiser. 

It  has  already  been  told,  how  from  an  ignorant  journey- 
man baker  he  became  a  power  in  the  land  among  the  spiritu- 
ally stranded  Germans  in  the  Province,  exercising  by  means 
of  his  sermons,  epistles,  hymns,  music  and  writings,  an 
influence  second  to  no  religious  leader  of  his  time,  and 
which  in  a  confined  sense  still  lingers  in  several  counties 
of  Pennsylvania,  New  Jersey  and  Virginia  among  the  Ger- 
man Sabbatarian  communities,  all  of  which  are  an  outcome 
of  the  movement  started  in  the  humble  cabin  on  the  Mill 
creek  and  expanded  into  the  Mystic  settlement  on  the  Co- 
calico,  known  in  history  as  "  Ephrata." 

There  are  two  accounts  of  Beissel's  death.  First,  that 
of  the  Chronicon  written  by  Prior  Jaebez  his  successor  in 
office.     The  other  was  recorded  by  the  disgruntled  Sang- 


388         The  German  Sectarians  of  Pennsylvania. 

meister  (Bro.  Ezekiel),  who  it  appears  could  not  overcome 
his  enmity  for  fancied  grievances,  even  at  the  death  of 
Beissel,  nor  would  he  attend  the  funeral. 

The  actual  death  of  Beissel  was  a  somewhat  sore  dis- 
appointment to  a  number  of  his  most  intimate  followers 
and  supporters,  who  had  the  idea  firmly  impressed  upon 
their  minds  that  the  great  Magus  on  the  Cocalico  would, 
at  the  end  of  his  earthly  career,  be  spared  the  pains  of  a 
bodily  dissolution  and  be  translated  into  the  realms  of  bliss 
just  as  Enoch  and  Elias  of  old. 

Beissel  himself  appears  to  have  lived  in  the  firm  persua- 
sion of  such  an  event.  But,  like  his  predecessor  on  the 
Wissahickon,  Magister  Johannes  Kelpius,  he  was  destined 
to  make  his  exit  in  no  wise  different  from  an  ordinary 
mortal. 

Conrad  Beissel  for  some  years  previous  to  his  end  suffered 
from  a  complication  of  diseases,  chiefly  a  consumptive  cough, 
aggravated  by  constipation,  eventually  resulting  in  an  ob- 
struction of  the  bowels  and  internal  mortification  {kalter 
Brand).  At  the  beginning  of  July,  1768,  his  ailments 
became  so  aggravated  that  he  suffered  great  pain,  and  was 
forced  to  exclaim  that  he  was  now  "  nailed  to  the  cross," 
yet  he  refused  to  acknowledge  any  physical  sickness,  but 
would  fain  say  that  his  sufferings  were  mere  "spiritual 
throes  preceding  his  new  birth." 

Notwithstanding  his  bodily  infirmity  Beissel  attended  to 
his  official  business  up  to  within  eight  days  before  his  end, 
when  he  officiated  for  the  last  time  at  a  love-feast.  Feeling 
that  his  earthly  career  was  drawing  toward  a  close,  he  con- 
secrated Prior  Jaebez  (Rev.  Peter  Miller),  Brothers  Phile- 
mon (Johann  Conrad  Reissman)  and  Eleazer  (Jacob  Eicher), 
to  the  priesthood  from  among  whom  his  successor  in  office 
should  be  selected.  While  thus  suffering,  word  was  sent 
him, — it  was  just  three  days  before  his  own  death, — that 
one  of  the  oldest  housemothers,  Barbara  Hofly,  was  breath- 


Illness  of  Deissel.  389 

ing  her  last  and  asked  for  a  visit,  even  though  he  were  not 
able  to  speak  with  her,  if  only  she  might  be  permitted  to 
see  him.  The  Chronicon  says,  "  although  he  was  at  the 
time  already  wrestling  with  death  he  took  a  brother  along 
and  fulfilled  her  wish." 

Again  referring  to  the  Chronicon,  "  At  last,  Wednesday, 
the  6th  day  of  July  of  the  year  1768  came,  when  he  laid 
aside  his  mortal  raiment."  Upon  that  morning  he  rallied 
and  attended  prayers  at  the  Saal  of  the  sisterhood,  and 
vainly  sought  a  reconciliation  with  the  Prioress  Maria. 
Returning  to  his  cabin  he  had  no  impression  of  his  hasten- 
ing end  within  two  hours  of  the  final  moment  when  his 
spirit  should  take  its  flight. 

As  he  was  seen  to  go  to  and  from  the  sister-house  in  the 
morning,  nobody,  therefore,  thought  that  his  departure  was 
so  near,  nor  could  the  powers  of  darkness  prevail  upon  him 
to  lie  down  on  a  sick  bed.  Agrippa  tells  us  that  "  mean- 
while a  constant  watch  was  kept,  for  strange  happenings 
were  expected,  and  that  the  powers  of  death  would  have  a 
fierce  struggle  with  him,  especially  since  he  was  an  old 
soldier,  who  was  accustomed  neither  to  call  on  men  for 
mercy,  nor  to  yield  to  the  powers  of  darkness." 

When  it  became  known  that  the  final  moment  was  ap- 
proaching, the  news  quickly  spread  among  solitary  and 
householders — all  of  the  former  who  could  enter  crowded 
into  the  little  cabin  to  witness  the  final  denouement.  The 
scene  was  a  unique  and  picturesque  one  :  outside  the  cabin 
all  was  bright  sunshine  and  life,  with  birds  merrily  chirp- 
ing as  they  fluttered  from  twig  to  limb ;  inside  the  little 
cabin  with  its  scant  furnishings  all  was  still  as  death.  There 
sat  upon  his  wooden  pallet  the  late  ruler  of  the  settlement, 
gaunt  and  emaciated,  his  features  drawn  and  eyes  sunken, 
his  dress  the  ordinary  linen  habit  of  the  celibates.  Around 
him  were  clustered  the  Brethren  of  Bethania  in  their  strange 
garb.  Back  of  the  men  were  ranged  the  sisters  in  their  cowled 


390  The  German  Sectarians  of  Pennsylvania. 

habit,  those  of  short  stature  utilizing  a  bench  to  stand  on. 
All  was  silence  and  expectation.  If  prayers  were  uttered 
they  were  silent  ones.  The  patient  gradually  became 
weaker  under  the  influence  of  the  heat  and  the  stifling 
atmosphere  of  the  small  cabin  ;  at  last  he  broke  the  silence 
and  asked  the  brethren  to  bless  him  and  receive  his  memory 
into  their  fellowship.  Prior  Jaebez  then  anointed  him 
with  the  holy  oil,  and  as  he  spread  the  sacred  chrism  upon 
his  forehead  he  gave  him  his  blessing  with  the  laying  on  of 
hands,  after  which  all  brethren  present,  in  turn,  gave  the 
dying  mystic  the  kiss  of  peace  to  take  along  on  his  journey. 

After  this  ceremony  was  over  he  was  persuaded  to  lie 
down  on  his  pallet,  resting  his  head  upon  the  wooden  pillow 
block  which  had  served  him  for  so  many  years.  While 
lying  upon  his  unyielding  couch  he  was  heard  to  exclaim  : 
Owehe!  O  zvehe !  Owunder!  O  wunder!  (O  woe!  O  woe! 
O  wonder !  O  wonder !)  With  that  his  speech  failed  him,  and 
soon  after  his  spirit  winged  its  flight  without  any  susceptible 
motion  of  the  body.  The  time  according  to  our  reckoning 
was  between  one  and  two  o'clock  in  the  afternoon. 

Thus  died  Conrad  Beissel,  the  founder  of  the  German  Sab- 
batarians in  America.  Agrippa  tells  us  that  during  the 
solemn  scene  just  described,  "  nobody  was  seen  to  shed 
tears,  but  all  thanked  God  most  fervently  that  after  so  long 
a  martyrdom  he  had  delivered  His  servant  from  the  body 
of  this  death."  There  was,  however,  a  single  exception. 
This  was  Brother  Ezekiel,  who  as  soon  as  he  saw  that 
Beissel's  end  was  near,  fell  upon  his  knees  and  prayed 
fervently  for  the  repose  of  the  soul  of  the  departed. 

Immediately  after  the  dissolution  of  Beissel,  messengers 
were  sent  out  far  and  near  to  give  notice  of  the  death  of 
the  Vorstcher.  For  this  purpose  slips  were  quickly  written 
by  the  sisters  to  be  left  by  the  messengers  at  the  different 
houses ;  one  of  these  notices  is  in  the  collection  of  the 
writer  and  is  here  reproduced  in  fac-simile. 


Burial  of  the  Vorsteher.  391 


Another  duty  of  these  messengers,  or  Einlader^  was  to  in- 
vite the  people  to  the  funeral,  which  on  account  of  the  heat 
of  the  weather  was  set  for  the  afternoon  of  the  8th  of  Jul}-. 

While  the  brethren  prepared  the  body  for  burial,  the 
sisterhood  assumed  the  vigil  until  the  time  for  interment, 
and  five  sisters  constantly  kept  watch  over  the  lifeless  body 
and  recited  prayers  for  the  dead. 

On  the  afternoon  of  Friday,  July  8,  1768,  funeral  ser- 
vices were  held  in  the  great  Saal  of  the  Brethren  in  which 
Beissel  had  so  often  preached  and  presided.  The  chief  ser- 
mon was  delivered  by  Prior  Jaebez  upon  the  text,  Hebrews 
xiii :  7  and  17. 

Remember  them  which  have  the  rule  over  you,  who  have 
spoken  unto  you  the  word  of  God  :  whose  faith  follow,  con- 
sidering the  end  of  their  conversation. 

Obey  them  that  have  the  rule  over  you,  and  submit  your- 
selves :  for  they  watch  for  your  souls,  as  they  that  must  give 
account,  that  they  may  do  it  with  joy,  and  not  with  grief  :  for 
that  is  unprofitable  for  you. 

After  the  sermon  Prior  Jaebez  gave  a  brief  biographical 
sketch  of  the  deceased,  in  which  he  stated  that  Beissel  had 
composed  fully  one  thousand  pieces  of  music  and  printed 
441  hymns,  in  which,  said  the  reverend  speaker,  one  may 
see  his  enlightened  nature,  as  many  of  them  are  prophetic, 
representing  the  near  approach  of  the  Sabbatic  church  and 
the  gathering  together  of  the  people  of  God. 

Prior  Jaebez  was  followed  with  addresses  by  Brothers 
Philemon  and  Obed.  Special  hymns  were  also  sung. 
When  the  services  in  the  Saal  were  over  the  coffin  was 


392  The  German  Sectarians  of  Pennsylvania. 

carried  to  the  new  graveyard,  followed  by  an  immense 
throng  of  people.  Prior  to  being  lowered  into  its  final 
resting  place,  the  lid  was  again  raised,  so  that  according 
to  the  Rosicrucian  ritual  the  sun  should  once  more  shine 
upon  the  body,  after  which  it  was  closed  and  lowered  into 
its  dark  cell,  there  to  repose  until  the  trumpet  of  the  angel 
shall  summon  it  to  come  forth  and  receive  its  final  reward. 

The  flat  tombstone  covering  the  body  bears  the  follow- 
ing inscription  : 

Hier  ruhet  eine  Ausge  \  hurt  der  Liebe  Gottes  \  FRIED- 
SAM  |  Ein  Einsamery  Nachvials  \  aber geworden  ein  An  | 
jiihrer,    An/seher   Lehrer  |  der  Einsamen  u.    Gemeine  \ 
Christi  in  u.  um  Ephrata.  \  Gebohrcn  in  Eberbach  in  |  der 
Pfaltz,  genannt   Conrad  \  Beissel:   Entschlief  den   6 ten  \ 
Julius  A.  O.  ij68  seines  |  geistlichen  Lebens  52  ;  aber  \  des 
Natilrlichen  77  Jahr  4  \  Monat. 

[Translation. — Here  rests  an  offspring  of  the  Love  of 
God,  FRIEDSAM  a  Solitary,  but  later  become  a  Leader, 
Guardian,  Teacher  of  the  Solitary  and  of  the  Congregation 
of  Christ  in  and  about  Ephrata.  Born  at  Eberbach  in  the 
Palatinate,  called  Conrad  Beissel :  Fell  asleep  July  6th, 
Anno  1768,  aged  according  to  his  spiritual  life  52,  but  ac- 
cording to  his  natural  one  77  years  and  4  months]. 

The  demise  of  the  Vorsteher  entailed  considerable  labor 
upon  the  superstitious  Germans  within  and  without  the 
Kloster.  Among  the  customs  of  the  day  to  be  attended  to 
was  the  notification  of  every  hive  of  bees,  not  alone  within 
the  Kloster  grounds,  but  within  a  considerable  limit  out- 
side ;  it  was  believed  that  the  bees  would  swarm  if  this 
were  neglected.  Then  again  every  barrel,  keg  or  crock  of 
wine,  vinegar,  pickles,  sauer-kraut  and  preserved  fruits  had 
to  be  turned  upon  the  shelf  or  skid  to  prevent  them  from 
spoiling.162 


162  This  custom  still  prevails  in  Lancaster  and  other  counties  ;  whenever 
a  death  occurs  in  a  house  every  jar  of  preserves  and  canned  fruit  must  at 
once  be  turned  or  all  will  spoil. 


Spiritual  Manifestations.  393 

Upon  the  day  of  Beissel's  funeral  the  usual  customs,  such 
as  sweeping  the  floor,  pouring  a  bucket  of  water  over  the 
door-sill  and  the  chalking  of  three  crosses  upon  the  door- 
jamb  were  strictly  complied  with.  At  the  final  closing  of 
Beissel's  coffin  the  body  was  slightly  turned  on  the  right 
side,  being  kept  in  place  by  a  piece  of  sod  ;  this  was  done 
so  that  when  the  body  turned  in  the  grave  it  would  be 
toward  the  right,  thus  ensuring  absolute  rest  in  the  grave. 

By  a  strange  coincidence  Sister  Catharina  Knodel  died 
upon  the  same  day  as  the  Vorsteher  (July  6th) ;  this  sister 
had  but  lately  joined  the  Community.  The  death  of  this 
sister  and  that  of  Barbara  Hofly,  gave  rise  to  the  firm  belief 
among  the  Solitary  that  this  was  so  ordained,  that  their 
spirits  might  accompany,  attend  and  minister  to  that  of 
the  Vorsteher  in  its  flight  to  eternity  when  it  cast  aside 
its  mortal  raiment. 

Beissel  during  his  life  frequently  said  that  he  would 
return  to  the  Community  in  spirit  after  his  departure  from 
this  world.  This  was  firmly  believed  in  by  all  of  the  in- 
mates as  well  as  the  superstitiously  inclined  settlers  of  the 
Conestoga  valley.  In  this  they  were  not  disappointed,  as 
the  spiritual  manifestations  began  two  days  after  his  burial, 
when  he  appeared  to  Brother  Luther  and  his  sister  Catharina 
in  their  respective  chambers.  Upon  the  night  of  June  28th 
he  appeared  to  Ezekiel,  to  whom  the  spirit  evidently  gave 
an  earnest  admonition.  Later  on  his  appearance  before  dif- 
ferent members  of  the  Kloster  became  of  nightly  occurrence. 
He  even  appeared  in  spirit  to  Jephune  while  living  at  Ger- 
mantown.  Further,  Sangmeister  gives  numerous  other  in- 
stances of  spiritual  manifestations  in  which  that  of  Beissel 
forms  the  chief  figure. 

As  to  Beissel's  career  in  the  Province,  it  is  a  part  of  the 
history  of  the  German  feature  of  our  great  State.  With  all  of 
his  many  failings  and  shortcomings,  we  cannot  but  say  that 
the  Ephrata  movement  exerted  a  benign  influence  during 


394  77/<?  German  Sectarians  of  Pennsylvania. 

the  early  days  of  Pennsylvania's  history,  in  times  when 
there  was  yet  a  lack  of  regular  German  clergymen.  How 
his  doctrine  of  the  Sabbath  spread  over  the  eastern  part  of 
the  Province  and  into  adjoining  colonies  has  been  fully 
shown  in  these  pages. 

The  Sabbatarian  movement  on  the  Conestoga  and  that 
of  the  Germantown  Dunkers  on  the  Wissahickon  certainly 
proved  a  bulwark  against  the  Quaker  rationalism  during 
one  of  the  darkest  periods  of  religious  apathy  in  the  Ger- 
man portions  of  Penn's  Province.  Both  of  these  move- 
ments arose  just  at  the  crucial  period  when  the  German 
settlers,  especially  the  growing  generation,  were  threatened 
to  be  engulfed  with  the  rationalism  of  the  Quaker  or  a 
total  lapse  into  unbelief,  owing  to  the  absence  of  any  regular 
accredited  ministers  from  the  Fatherland  who  could  instruct 
the  youth  in  the  faith  of  their  fathers,  and  gather  the  elders 
once  again  within  the  folds  which  owed  fealty  to  either  the 
Augsburg  or  Heidelberg  Confession. 

A  peculiar  feature  of  Beissel's  character  was  that  at  some 
time  or  another,  he  had  differences  with  almost  every  per- 
son with  whom  he  came  into  close  contact — differences 
which  were  often  marked  with  acrimonious  discussion  upon 
both  sides.  Prominent  among  the  persons  outside  of  the 
Community,  with  whom  he  had  differences,  were :  Conrad 
Matthai,  Peter  Becker,  Christoph  Sauer  and  Conrad  Weiser. 

To  Beissel's  credit,  however,  who  always  signed  himself 
Friedsam,  or  a  lover  of  peace,  it  must  be  said  that  no  matter 
how  bitter  the  quarrel,  or  serious  the  estrangement,  he  ap- 
pears to  have  been  ever  ready  to  extend  the  olive  branch, 
when  there  was  any  sign  of  its  acceptance. 

Accounts  of  his  reconciliation  with  all  of  the  above- 
named  parties  are  to  be  found  in  various  records.  The 
differences  with  old  father  Matthai  were  evidently  but 
slight  and  easily  healed.  The  circumstances  surrounding 
this  interesting  meeting  are  as  follows  :  Early  in  the  sum- 


Bcissr/  and  Matthai.  395 

mer  of  1747,  William  Jung,  who  was  the  Philadelphia 
representative  of  the  Ephrata  Community,  requested  that  a 
general  love-feast  be  held  at  his  house  in  the  city.  This 
was  announced  to  be  held  on  June  2,  1747.  For  this  pur- 
pose Beissel  went  to  the  city  with  twelve  solitary  brethren 
and  sisters.  The  whole  distance  from  Ephrata  to  Philadel- 
phia, by  way  of  Germantown,  was  covered  on  foot.  The 
sufferings  of  the-  sisters  during  this  journey  were  almost 
indescribable,  as  Beissel  refused  to  permit  them  to  drink 
any  water  on  the  way,  merely  because  William  Jung  had 
written  him  to  take  care  that  the  sisters  did  not  suffer  any 
injury  from  drinking  too  much  water  on  the  journey.  This 
William  Jung  appears  to  have  had  a  strange  influence  over 
Beissel,  with  the  chief  object  in  view  of  enriching  himself 
at  the  expense  of  the  celibates.  The  love-feast  and  break- 
ing of  bread  was  a  large  and  successful  affair,  but  at  the  close 
it  was  found  that  Jung  had  kept  it  at  the  cost  of  the  Com- 
munity, for  not  only  had  all  of  the  flour,  butter  and  what 
else  belonged  to  it  been  sent  from  the  settlement,  but  all 
the  necessary  tinware,  window-curtains,  tables,  etc.,  were 
also  bought  on  account  of  the  Community,  and  amounted 
to  a  large  sum  of  money,  since  the  tables,  according  to  the 
Chronicon,  alone  cost  ten  pounds  sterling. 

It  was  upon  his  return  to  Ephrata,  after  this  love-feast, 
that  Beissel  made  the  detour  to  visit  old  Conrad  Matthai, 
who  was  then  living  upon  the  high  table  land  overlooking 
the  Wissahickon  and  known  as  the  "Ridge."  The  Chroni- 
con tells  us  that  when  "Beissel  and  Matthai  embraced  each 
other,  a  difference  which  had  existed  between  their  spirits 
was  removed.  They  had  formerly  been  good  friends ;  but 
after  Beissel  had  permitted  himself  to  be  instrumental  in 
this  new  awakening  in  Conestoga,  a  separation  of  their 
spirits  took  place,  which  was  healed  again  by  this  visit, 
as  just  mentioned." 

The  estrangement  with  Elder  Peter  Becker  was  a  far 


396         The  German  Sectarians  of  Pennsylvania. 

more  serious  one,  it  also  dated  from  the  time  when  Beissel 
assumed  leadership  in  the  Conestoga  valley  and  formulated 
the  doctrine  of  keeping  the  seventh  day  holy.  This  act 
of  Beissel,  in  1728,  brought  on  a  separation  between  the 
two  leaders  which  lasted  until  some  years  prior  to  the  death 
of  Elder  Becker.  It  was  some  time  during  the  year  1754 
that  Beissel,  learning  of  the  physical  infirmities  of  the 
Elder,  wrote  a  theosophical  epistle  to  his  former  master 
and  associate.  It  was  dated  the  12th  of  the  2d  mo.,  1755, 
and  is  headed  with  the  salutation,  "  I  salute  and  kiss  you  in 
the  love  of  Jesus,  and  in  the  blood  of  the  New  Covenant." 
The  letter,153  which  is  not  a  long  one,  teems  with  true 
love,  pity  and  friendship.  In  bringing  it  to  a  close,  Beissel 
writes  : 

As  presumably  your  course  in  this  tumultuous  world  is  soon 
finished,  so  I  thank  my  God  from  my  whole  heart,  who  has 
showered  upon  us  so  many  blessings,  that  I  can  once  again 
write  a  letter  to  you. — Should  it  prove  the  final  one,  and  that 
we  should  never  meet  again,  and  that  it  is  ordained  that  I 
should  be  the  remaining  one, — I  wish  you  a  blessed  voyage,  so 
that  in  the  beyond  you  may  reap  a  joyful  harvest,  before  the 
day  of  the  revelation  and  manifestation  of  God,  for  your  great 
troubles  and  sorrows  here  upon  earth. 

I  again  salute  and  kiss  you  heartily  in  the  spirit  of  the  purest 
love  of  Jesus,  to  which  and  the  holy  Pleura 1M  I  so  truly  recom- 
mend you.  For  in  the  same  we  are  both  sanctified  by  his  blood 
shed  upon  the  cross. 

His  spirit  in  which  the  right  life  and  the  picture  of  immor- 
tality is  again  portrayed,  may  it  reign  in  you  and  all  of  us  in 
spirit  always  and  in  eternity.     Amen. 

He  signs  himself  Friedsam,  "a  nonenity  upon  this  earth." 
It  is  not  known  what  the  reply  was.    That  it  was  one  in 


163  Letter  in  Beissel's  so-called  letter-book,  folios  126-129,  in  possession 
of  the  writer. 

164  Wunden-Hbhle,  the  wound  in  the  side  of  Christ. 


Peter  Becker.  397 

the  same  spirit  is  shown  by  the  fact  that  during  the  same 
year  Beissel  visited  the  old  elder,  the  former  master  and 
associate  of  Conrad  Beissel.  At  this  meeting  old  differ- 
ences were  adjusted  and  the  reconciliation  of  the  two  great 
religious  leaders  of  the  German  Baptist  movement  in 
America  was  complete. 

Some  time  after  this  visit,  Beissel,  under  date  of  the  20th 
of  the  3rd  month,  1756,  sent  from  Ephrata  another  theo- 
sophical  epistle  addressed  to  Elder  Becker,  with  the  followT- 
ing  salutation  : 

"  In  suffering  patient — in  loving  innocent — in  misery 
consumed — confirms  the  soul  in  God." 

A  short  introduction  was  prefixed  to  this  epistle  ;  a  frag- 
ment of  this  was  lately  translated  and  published  as  a  vindi- 
cation of  Peter  Becker  in  the  writing  of  Beissel  himself 
Now,  as  a  matter  of  fact,  there  is  not  a  single  word  of 
apology  by  Beissel  in  either  the  introduction  or  the  epistle 
itself ;  nor  was  it  intended  to  be  any  letter  of  vindication 
of  anyone.  If  anything,  it  is  a  justification  of  Beissel's 
course,  wherein  he  sets  forth  at  length  his  position  and 
teachings.  In  the  published  account  of  Becker's  vindica- 
tion !  when  the  soi-disant  chronicler  comes  to  the  crucial 
part,  he  stops  short  and  says  :  "  here  this  letter  is  cut  short 
by  the  removal  of  a  leaf  of  the  book," — removed  by  whom 
he  fails  to  say.  Now,  as  a  matter  of  fact,  there  are  just  ten 
closely  written  pages  which  have  either  been  suppressed  or 
are  missing  to  the  copy  quoted.  Fortunately,  in  the  inter- 
est of  historical  accuracy  and  truth,  the  complete  epistle  is 
in  the  collection  of  the  writer. 

The  curious  signature  to  this  epistle  reads  :  "  Conrad 
Beissel,  one  who  possesses  O  upon  this  earth." 

From  the  Chronicon  it  appears  that  at  least  another  visit 
was  made  by  Beissel  to  the  old  patriarch  shortly  before  his 
death.  He  was  then  living  with  his  married  daughter, 
Mary  Harley,  upon  their  farm  in  the  Skippack  valley.    The 


398         The  German  Sectarians  of  Pennsylvania. 

record  states  that  at  this  visit  Beissel  said  to  Becker  :  "  what 
a  pity  it  is  that  there  were  no  wise  men  among  you  when 
the  awakening  in  Conestoga  commenced  ;  how  we  could 
now  live  under  your  shelter  !  "  Whereupon  the  dying  elder 
wept.105 

Peter  Becker  died  March  19,  1758,  and  was  buried  in 
the  old  graveyard  near  by  ;  a  simple  sandstone  boulder 
marked  his  last  resting  place ;  it  bore  the  legend  in  rough 
characters,  ANO  1758  P.  B. 

We  now  come  to  the  case  of  Beissel  vs.  Sauer.  How  the 
estrangement  of  these  two  leaders  began  has  already  been 
fully  told  in  our  chapter  on  the  Weyrauchs  Hugel.  That 
Christopher  Sauer  had  a  further  grievance  against  the 
Magus  on  the  Cocalico,  on  account  of  the  desertion  of  his 
wife,  whether  well  founded  or  not,  and  her  subsequent 
entry  into  the  Kloster,  is  not  to  be  denied,  all  of  which  has 
been  fully  told  in  our  first  volume. 

In  Beissel's  so-called  letter-book,  in  the  possession  of  the 
writer,  there  are  copies  of  three  letters  written  to  the  elder 
Sauer — the  two  earliest  are  not  dated,  but  as  they  make 
mention  of  Sauer's  wife,  Maria  Christiana,  who  then  had 
rejoined  her  spouse,  they  were  written  prior  to  December, 
1752,  when  she  died.  These  letters  give  us  no  insight 
into  the  domestic  concerns  of  either  of  the  parties,  but 
are  full  of  references  to  the  sinful  Adam  and  celestial  and 
terrestrial  magia,  etc.  In  conclusion  Beissel  writes:  The 
love  of  God  is  like  unto  an  ocean,  which  no  one  can 
exhaust.  Be  you,  therefore,  together  with  the  dear  sister 
Maria  Christiana,  again  kissed  and  beloved.  I  am  and 
remain,  who  I  am,  etc.,  Friedsam,  a  stranger  and  pilgrim 
upon  this  world." 

The  third  letter,  one  of  somewhat  different  import,  is 
dated  Ephrata,  5th  of  the  4th  month,  1755.  In  it  Beissel 
regrets  that  any  differences  should  arise  between  them,  and 


Chronicon  Ephratense  translation,  p.  28. 


Reconciliation.  399 

refers  to  some  matter  in  which  Simeon  Konig  appears  as 
principal.  Beissel  also  regrets  that  Sauer's  condition  will 
not  permit  another  visit  to  Ephrata,  and  states  that  he  will 
come  to  him  at  the  first  opportunity.  From  this  it  is 
inferred  that  visits  between  these  two  leaders  were  not 
infrequent  at  that  time.  Christopher  Sauer  passed  from 
time  into  eternity  September  25,  1758,  in  the  64th  year  of 
his  age. 

Of  Beissel's  differences  and  reconciliation  with  Conrad 
Weiser  we  have  already  spoken  in  a  previous  chapter. 
Thus  it  will  be  seen  that  no  matter  how  great  the  enmity, 
Conrad  Beissel  earnestly  sought  to  maintain  his  Kloster 
name  as  Friedsam,  a  lover  of  peace. 

The  so-called  letter-book  of  Conrad  Beissel,  quoted  in 
our  text,  and  upon  which  a  late  writer  has  laid  considerable 
stress,  and  with  a  great  flourish  informs  us  that  "  when  it 
is  published  the  world  will  know  what  is  now  unknown, 
and  what  is  now  falsely  accepted,  with  reference  to  this 
strange  mystic  spirit  of  the  colonial  wilds  of  Pennsylvania." 
Now,  as  a  matter  of  fact,  the  book  is  simply  a  collection  of 
theosophical  epistles,  sent  by  Beissel  to  the  persons  named 
during  the  years  1755  and  1756.  To  these  were  added  a 
number  of  like  effusions,  which  are  not  included  in  the 
published  volume.  By  referring  to  the  appended  list  it 
would  appear  that  it  took  Beissel  fully  a  month  to  com- 
pose one  of  these  theosophical  letters.  Then,  again,  if  the 
above  enthusiastic  writer  could  but  read  the  German  script 
of  his  "priceless  treasure,  obtained  in  so  miraculous  a  man- 
ner," he  would  soon  become  aware  of  the  fact  that  not  a 
single  word  of  historical  information  is  to  be  found  in  the 
whole  collection  of  theosophical  speculations. 

To  students  of  Ephrata  history  these  epistles  are  not 
unknown,166  as  several  copies  were  made  at  Ephrata  and 

166  Vide  Seidensticker. 


400         The  German  Sectarians  of  Pennsylvania. 

Antietam,  a  complete  one  being  in  the  possession  of  the 
writer.     The  contents  are  as  follows  : 

Brother  Ludovici,  Ephrata,  20-imo.,  1755. 

Peter  Becker,  Ephrata,  i2-2mo.,  1755. 

Unknown,  Ephrata,  i^mo.,  1755. 

Christopher  Sauer,  Ephrata,  5-4mo.,  1755. 

Peter  Beussel,  Ephrata,  24-5010.,  1755. 

Jacob  Mohr,  Sen.,  Amwell,  Ephrata,  i2-8mo.,  1755. 

Brother  Ludovici,  Ephrata,  12-91110.,  1755. 

Brother  Lndovici,  Ephrata,  22-nmo.,  1755. 

Heinrich  Lohman,  Ephrata,  9-2010.,  1756. 

Peter  Becker,  Ephrata,  20-3010.,  1756. 

Brother  Ludovici,  Ephrata,  7-5010.,  1756. 

Johannes  Miiller,  Ephrata,  17-5010.,  1756. 

Scattered  among  the  above  are  the  following  epistles,  all 
undated  except  where  noted  : 

Unaddressed,  Ephrata,  n-5mo.,  1751. 

Christopher  Sauer,  no  date  (but  written  prior  to  December, 
1752). 
Daoiel,  an  English  schoolmaster  in  Lancaster. 
A  friend  in  Heidelberg. 
Baker  Prior  in  Heidelberg. 
Brother  Agabus. 

Wilhelmus  Jung  in  Philadelphia,  five  epistles. 
Conrad  Matthai  (written  prior  to  1748). 
Brother  Gewiss  {sic)  in  Manheim. 
Brother  Gewiss,  by  Prioress  Maria. 

George  Hoeooiog  in  Guntesblumm m  (written  about  1760). 
Heurich  Funk. 
Gerhard  Zinn. 

To  a  greatly  beloved  but  unknown  friend  and  brother. 
Christiao  Silberborg  (two  epistles). 
Jacob  Kiromel. 
Heinrich  Lohman. 
Unknown  (one). 


167  A  brother  of  Elizabeth  Henrietha  Wilhelmine  von  Honing  before 
mentioned. 


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CHAPTER    XX. 

PRIOR  JAEBEZ. 


&' 


Jaebez'  Cabin. 


pon  the  evening  of  April 
8th,  of  the  year  of  grace 
1768,  a  number  of  Phila- 
delphia's   prominent    citizens 
mio-ht  have  been  seen  wendinsj 
their  way  on  Chestnut  street 
westward   from    Front  street. 
They  came  singly  and  in  pairs, 
a   few   in    chairs   and    others 
again  on  foot  preceded  by  a 
servant  carrying  a  lighted  lan- 
tern.   Their  objective  point  was  the  State  House. 

A  large  bracket  lantern,  with  four  lighted  candles  upon 
each  side  of  the  door,  gave  notice  that  the  coming  of  per- 
sons of  quality  was  expected.  As  these  citizens  entered 
the  door  they  passed  through  the  east  chamber,  now  known 
as  Independence  Hall,  and  at  the  southeast  corner  entered 
into  a  smaller  building,  which  then  adjoined  the  main 
structure  eastward.  This  wing,  if  it  may  be  so  called, 
consisted  of  a  single  room  of  fair  proportions,  and  was  the 
library  of  the  Assembly,163  or  "  Assembly's  Library."    This 


168  Evidences  of  this  building  are  still  to  be  seen  upon  the  east  wall  of 

the  State  House. 

401 


4o2  The  German  Sectarians  of  Pennsylvania. 

room  was  the  most  elegant  in  the  building,  the  ceiling  was 
of  ornamental  stucco,  as  were  also  the  carved  chimney- 
places.  Around  the  room  were  glass  cases  filled  with  tomes 
of  English  law,  as  well  as  books  of  history  and  poetry. 
Upon  one  of  the  mantelpieces  was  a  fine  bust  of  Thomas 
Penn,  a  present  to  the  Assembly  by  Lady  Juliana  Penn.169 

In  the  center  of  the  room  was  a  long  table  covered  with 
green  cloth,  upon  which  stood  several  silver  candlesticks. 
Around  the  table  were  ranged  a  number  of  high-backed 
chairs,  which  the  above-mentioned  citizens  proceeded  to 
occupy  as  they  entered  the  room. 

As  the  great  bell  in  the  tower  struck  eight,  those  present 
were  called  to  order  by  one  of  their  number.  The  roll  was 
then  called,  when  it  was  found  that  the  following  persons 
were  present : 

George  Roberts,  President, 
David  Evans,  John  Morris,  Dr.  Morgan, 

Joseph  Paschall,  Samuel  Powel,  Richard  Wells, 

Charles  Thomson,  Owen  Biddle,  Thomas  Mifflin. 

This  gathering  was  neither  more  nor  less  than  a  regular 
stated  meeting  of  "  The  American  Society  held  at  Phila- 
delphia for  Promoting  Useful  Knowledge,"  one  of  the  old- 
est and  most  exclusive  scientific  societies  in  America,170  gov- 
erned by  rules  similar  to  the  Royal  Society  of  England. 

Upon  the  April  night  in  question,  George  Roberts,  Esq., 
presided.  Being  election  night  the  roll  of  proposed  can- 
didates was  called,  and  the  sponsors  of  each  were  asked 
what  the  candidate  had  done  in  the  way  of  promoting  use- 
ful knowledge  that  would  entitle  him  to  membership  in  the 
organization. 

Among  the  names  called  was  Rev.  Peter  Miller  of  Eph- 
rata.     It  is  said  that  Charles  Thomson  was  his  sponsor, 


169  Pennsylvania  Magazine,  vol.  xxiii,  p.  418. 

no  ^  year  later  a  union  was  perfected  with  the  American  Philosophical 
Society,  the  united  body  taking  a  part  of  the  title  of  each  organization. 


Elected  a  Philosopher.  403 

seconded  by  Dr.  John  Morgan  and  Owen  Biddle.  The 
former  set  forth  in  a  masterly  manner  the  claims,  learning 
and  virtues  of  the  humble  Ephrata  recluse,  who  had  not 
the  faintest  idea  of  the  great  honor  about  to  be  bestowed 
upon  him.  When  the  final  ballot  was  taken  it  was  found 
that  our  German  mystic  was  elected  without  a  dissenting 
vote.171 

That  Peter  Miller  accepted  membership  in  the  American 
Society  is  shown  by  the  following  minutes  ;  the  paper  which 
was  read  is  unfortunately  missing  : 

At  a  meeting  of  the  Society,  September  9,  1768,  Charles 
Thomson  read  to  the  company  two  letters  :  one  from  William 
Henry,  of  Lancaster,  giving  an  account  of  the  manner  of  cul- 
tivating the  sunflower  and  preparing  an  oil  from  their  seed 
which  may  be  applied  to  most  of  the  purposes  for  which  olive 
oil  is  used  ;  the  other  from  Peter  Miller,  of  Ephrata,  contain- 
ing some  observations  upon  the  fly  which  is  so  destructive  to 
the  grain  of  this  and  the  neighboring  provinces,  ending  with 
some  experiments  he  had  made  for  raising  of  peas  and  lentils. 
Peter  Miller  also  informs  the  company  that  he  has  an  auger  of 
a  new  construction  for  boring  into  the  earth,  which  he  will 
present  to  them,  and  they  agree  to  accept  the  same.  Charles 
Thomson  is  desired  to  return  him  their  thanks. 

The  implement  referred  to  was  a  screw  auger,  the  inven- 
tion of  which  is  usually  claimed  for  a  mechanic  in  the 
Chester  valley  about  the  year  1774-76.  The  above  minute 
shows  to  whom  is  due  the  priority  for  this  useful  invention. 


171  Following  is  the  list  of  members  chosen  at  that  time  : 

RESIDENT  MEMBERS  : 

Abel  James,  Francis  Hopkinson,  Thomas  Fisher, 

Rev.  Jacob  Duche,  Michael  Hillegas,  Lewis  Nicola, 

Dr.  Charles  Moore,  Stephen  Watts,  George  Morgan, 

John  Foxcroft,  William  White  (afterwards  Bishop  of  Penna.). 

CORRESPONDING   MEMBERS  : 

Edward  Antill,  Benjamin  Jacobs,  John  Okely, 

Peter  Miller,  James  Webb,  James  Wright. 

Humphrey  Marshall,  Frederick  Post, 


404  The  German  Sectarians  of  Pennsylvania. 


Kri  /Camera  nete^  \.etu ai-dv  JAipjacw 

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(irtfau    iftue/)iA<de).  /u*    Cpnjicncfu.il ,    a   Jk  ,    v"ir '  fumera/nelc.  f 

JuJ/cn/t  h.<rn£)   nee  onm.    C<m-<<Sa/uj   •Jup.iCo     \r*Jbi  <Vrnrw* 

KCM-f  •    "clc^    flt-JCtV    VU.iJ.ms    Q-b    t/t-  •O-v/rTflU-tfl.'m        L&aaM.  g^4  cm  — 

oum.   JAnx'xM   Bi/icrvmifdu,™   dt-C-  *A£*    ***** "»  «&/,  ij*t  yih 
&H  'Mrn-nu-U-tv ,    JM*  olum   Or>%h>tL    huh*.  X'njfruynUAvttL,  JiUtoL 
CO/T/iftre.   e.o  ««A*i   *>  cm  JVrU-  &l  arm^a.'  a    au«t<«-»B    JicrCfturvh) .' 
t/ftru+M.   nu.'tw   &«e   oUL&J*     nvc*sn   leujwuj    fc^,  041^  OL^cuMt 
«>/  jMJ-<>    til-        ftliJt*   tcrrc4>-«s    txd  *neu«v«    *a-*J    CoveL     i^hmmi  OjUA- 
tJaM     oLtch.    dteJtJfa-rtitS    0Um*Tulh~MX-J,    *v+i  -ifc*^t  Vvr  farrunaM^ 

Latin  Letter  by  Peter  Miller  to  Hon.  Edward  Shippen. 
Original  in  collection  of  L.  B.  Walker,  Esq. 


Jurisprudence  and  Theology.  405 

After  the  union  of  the  two  learned  societies  of  Phila- 
delphia, Prior  Jaebez  became  a  full  member  of  the  united 
organization,  whose  roll  of  membership  includes  many  of 
America's  brainiest  and  greatest  men.172 

The  early  history  of  John  Peter  Miller,  his  arrival  in  this 
country,  ordination,  ministerial  acts  and  entry  into  the 
Ephrata  Community  have  all  been  fully  recounted  in  our 
former  volume.173 

In  addition  to  the  study  of  theology  in  Europe,  the 
young  student  took  a  course  in  jurisprudence,  and  when 
he  came  to  Pennsylvania  brought  with  him  quite  a  num- 
ber of  books  of  legal  lore.  These  tomes,  together  with  a 
few  theological  and  scientific  works,  escaped  the  general 
auto-da-fe  held  at  the  house  of  Godfrey  Fiedler,174  and  when 
Frater  Enoch  (Conrad  Weiser)  was  elevated  to  the  justice- 
ship they  stood  in  good  stead,  as  Prior  Jaebez  was  his 
mentor  and  schooled  him  in  the  intricacies  of  the  law,  at 
least  as  it  was  taught  in  the  Fatherland.  Several  cases 
are  upon  record  where  Jaebez  the  Ephrata  recluse  success- 
fully argued  his  case  in  open  court,  not  the  least  important 
of  which  was  the  case  when  the  title  of  the  Kloster  was 
brought  into  question  by  Samuel  Eckerlin. 

As  to  the  actual  title  of  the  Kloster  land,  we  have  already 
recited  the  patents  to  Meyle  and  Eckerlin,  yet  back  of  this 
was  a  prior  title  direct  from  the  Penns.  This  is  mentioned 
in  a  letter  from  Peter  Miller  to  Lady  Juliana  Penn  : 

To  the  Honorable  Lady  Julianna  Penn  :  Grace  and  peace 
from  God  the  Father  and  his  Son  Jesus  Christ  through  the 
influence  of  the  Holy  Ghost. 

Both  the  extract  of  your  Ladyship's  letter  to  the  Rev.  Mr. 


172  Some  fifteen  years  ago  the  writer  was  told  that  Peter  Miller's  patent 
of  membership  was  still  in  existence.  A  careful  and  persistent  search, 
however,  failed  to  find  any  trace  of  the  parchment. 

173  German  Sectarians,  vol.  i,  p.  228  et  seq. 
171  Cf.  vol.  i,  p.  244. 


406  The  German  Sectarians  of  Pennsylvania. 

B.,1'5  and  also  the  letter  to  the  Sisters,  were  faithfully  trans- 
mitted by  the  said  gentleman.  That  your  Ladyship  hath 
honored  the  Sisters  with  your  handwriting,  convinced  me  that 
you  are  a  patroness  of  that  life  which  is  so  much  against  the 
modern  taste  ;  and  herein  the  idea  I  have  of  your  Ladyship's 
merits  hath  farther  confirmed  me. 

The  Sisters  are  a  venerable  society,  founded  forty  years  ago, 
and  have  ever  since  not  only  been  an  honor  to  your  sex,  but 
also  an  ornament  to  this  province,  and  as  I  have  the  honor  to 
be  their  President  it  was  incumbent  on  me  to  answer  in  their 
name. 

Your  Ladyship  was  well  informed  that  they  are  enemies  to 
all  superfluities ;  and  I  may  further  say,  that  they  are  very 
scrupulous  even  in  things  necessary  to  support  this  life.  I 
will  not  mention  here  what  moved  them  to  this  rigorous  life, 
neither  what  cause  they  had  to  consecrate  themselves  to  per- 
petual virginity,  for  your  Ladyship  is  better  acquainted  with 
this  way  than  to  stand  in  need  of  any  human  information.  It 
is  now  near  half  a  century  elapsed,  since  in  your  province  the 
powers  of  eternity  exerted  themselves  with  such  a  vehemency, 
that  the  foundations  of  all  denominations  began  to  shake  ;  also 
that  every  one  thought  the  Kingdom  of  God  was  nigh  at 
hand.  At  that  time  amongst  others  have  enlisted  under  the 
banners  of  Christ  many  young  persons  of  both  sexes,  which 
after  they  by  water  baptism  had  publicly  quitted  all  claims  to 
their  natural  prerogatives,  settled  here  and  there  as  hermits, 
in  the  great  wilderness  of  Conestogues,  after  the  manner  of 
the  fathers  of  the  third  and  following  centuries ;  and  it  was 
then  a  common  thing  to  see  persons  of  your  sex  to  follow  in 
those  deserts  the  strictest  discipline.  About  the  year  1734  the 
town  of  Ephrata  was  founded  as  a  rendezvous  for  all  solitary 
persons  which  have  dedicated  themselves  to  perpetual  vir- 
ginity, and  have  hitherto  lived  scattered  in  the  wilderness  ;  in 
which  town  one  corner  was  allotted  to  the  Sisters,  and  accord- 
ingly two  deputies  were  sent  to  the  Hon.  T.  P.,176  your  worthy 


175  Rev.  Thomas  Barton,  of  Lancaster. 

176  Governor  Thomas  Penn. 


Letter  to  Lady  Juliana  Penn.  407 

consort,  to  Philadelphia,  to  ask  permission  to  layout  said  town  on 
a  barren  piece  of  his  land.  (  For  they  have  been  there  scrupulous 
to  take  out  patent),  which  he  not  only  granted,  but  also  prom- 
ised his  protection,  although  they  were  afterwards  compelled 
by  necessity  to  take  a  patent. 

This  is  the  origin  of  a  small  republic,  which  sprung  up  in 
the  heart  of  North  America,  and  whose  fame  in  a  short  time 
penetrated  not  only  through  the  British  provinces,  but  also 
through  all  Protestant  kingdoms  of  Europe.  It  arose  from 
the  dust  with  increditable  celerity,  and  such  strict  discipline, 
that  never  a  potentate  had  soldiers  which  understood  their  cor- 
poral maneuvers  better  than  those  members  understood  their 
spiritual  one  ;  for  besides  their  hard  labor,  they  maintained 
fasting  and  watching  in  such  a  degree  that  they  justly  might 
be  put  in  the  scale  with  the  said  fathers  in  the  wilderness ;  for 
which  cause  not  only  all  the  governors  of  this  and  sundry  of 
the  adjacent  provinces,  but  also  many  other  gentlemen,  had 
the  curiosity  to  see  the  new  Commonwealth. 

It  is  remarkable  that  after  it  came  to  its  meridian  it  began 
to  decline,  which  was  occasioned  by  deaths  and  desertion, 
partly  by  intestine  broils  ;  a  proof  that  no  church  whatever 
can  here  be  of  perpetual  lustre.  Should  I  enumerate  to  j'our 
Ladyship  all  the  battles,  skirmishes  and  temptations  we  had 
during  that  long  course,  it  would  swell  up  this  letter  to  a  large 
volume,  for  we  had  against  us  not  only  the  powers  and  prin- 
ciples of  darkness,  but  also  all  carnal  men,  with  whom  did 
sympathize  our  own  flesh.  Six  years  ago  departed  this  life 
our  worthy  President,  who  hath  founded  the  order,  and  then 
the  generality  did  conceive  new  hope,  that  our  fatal  period  was 
nigh  at  hand  ;  but  the  hand  of  God  did  strengthen  us  that  we 
closed  our  ranks  anew,  and  by  his  gracious  interposition  the 
expectation  of  our  adversaries  is  again  frustrated.  The  num- 
ber of  Sisters  at  present  is  twenty-six. 

I  am  persuaded  that  manjr  of  the  British  dominions  have 
favored  our  institution,  being  well  adapted  to  raise  the  spirit 
of  ancient  Christianity,  and  I  humbly  think  that  j^our  Lady- 
ship is  among  that  number.  I  have  the  assurance  that  none 
of  them  shall  fall  short  of  their  expectation  ;    since  for  the 


408         The  German  Sectarians  of  Pennsylvania. 

sake  of  the  honor  of  God,  and  the  common  edification,  this 
institution  is  erected.  Not  by  any  man's  self  will,  but  imme- 
diately by  the  hand  of  God,  although  he  employed  proper 
means  to  do  it. 

Perhaps  I  have  ventured  too  much  upon  your  Ladyship's 
patience,  and  will  therefore  conclude  with  humble  supplica- 
tions to  the  throne  of  Grace,  that  God  would  take  the  whole 
Honorable  family,  and  particularly  your  worthy  consort  and 
your  Ladyship's  person,  under  his  peculiar  protection,  and 
save  them  from  all  evil,  in  which  I  subscribe  myself  your 
Ladyship's  obedient  servant,  P[eter]    M[ille;r.] 

P.  S.— When  I  did  communicate  this  letter  to  the  Sisters, 
their  two  matrons,  together  with  the  whole  society,  desires  me 
to  send  their  humble  respects  to  their  patrons. 

Prior  Jaebez  was  a  valued  correspondent  and  friend  of 
the  Penn  family,  and  on  several  occasions  both  the  Proprie- 
tors, as  well  as  Lady  Juliana  Penn,  daughter  of  the  Earl 
of  Pomfret  and  wife  of  Hon.  Thomas  Penn,  visited  him  at 
the  Kloster. 

The  following  letter  from  Lady  Penn  has  been  preserved  : 

Septr.  29th,  1774. 
Sir, 

Your  very  respectable  character  would  make  me  ashamed  to 
address  you  with  words  merely  of  form.  I  hope  therefore  you 
will  not  suspect  me  of  using  any  such,  when  I  assure  you  I 
received  the  favour  of  your  letter  with  great  pleasure.  And 
permit  me,  sir,  to  join  the  thanks  I  owe  to  those  worthy  women, 
the  holy  sisters  at  Ephrata,  with  those  I  now  present  to  you,  for 
the  good  opinion  you,  and  they,  are  pleased  to  have  of  me. 
I  claim  only  that  of  respecting  merit,  where  I  find  it ;  and  of 
wishing  an  increase  in  the  world,  of  that  piety  to  the  Almighty, 
and  peace  to  our  fellow-creatures,  that  I  am  convinced  is  in  your 
hearts  :  and,  therefore,  do  me  the  justice  to  believe,  you  have  my 
wishes  of  prosperity  here,  and  happiness  hereafter. 

I  did  not  receive  the  precious  stone,  you  were  so  good  to 
send  me,  till  yesterday.     I  am  most  extremely  obliged  to  you 


Donation  to  Library.  409 

for  it.  It  deserves  to  be  particularly  distinguished  ou  its  own, 
;is  well  as  the  giver's  account.  I  shall  keep  it  with  a  grateful 
remembrance  of  my  obligations  to  you. 

Mr.  Penn,  as  well  as  myself,  were  much  obliged  to  you  for 
remarking  to  us,  that  the  paper  you  wrote  on,  was  the  manu- 
facture of  Ephrata  :  It  had,  on  that  account,  great  merit  to 
us ;  and  he  has  desired  our  friend,  Mr.  Barton,  to  send  him 
some  specimens  of  the  occupation  of  some  of  your  society.  He 
bids  me  say,  that  he  rejoices  to  hear  of  your  and  their  welfare. 

It  is  I  that  should  beg  pardon  for  interrupting  your  quiet, 
and  profitable  moments,  by  an  intercourse  so  little  beneficial 
as  mine  ;  but  trust  your  benevolence  will  indulge  this  satisfac- 
tion to  one  who  wishes  to  assure,  sir,  that  she  is,  with  sincere 
regard,  your  obliged  and  faithful  well-wisher, 

Juliana  Penn. 

When  the  Juliana  Library  Company  was  organized  at 
Lancaster  in  1759,  Prior  Jaebez  made  quite  a  donation  of 
books,  among  which  were  many  of  value  and  interest.  Ten 
years  later,  shortly  after  the  death  of  Beissel  and  his  own 
elevation  as  chief  ruler  of  the  Community,  he  made  a 
further  donation  to  the  library,  among  which  were  the  fol- 
lowing folios : 

68.  Corpus  Juris  Civilis,  Quo  Jus  Universum  Justinianum 
comprehenditum.  Cum  Notis  repititae  quintum  Praelectionis 
Dionysii   Gothofredii. 

69.  Codicis  Justiniani  D.  N.  Sacratissimi  Principis  P.  P. 
Augusti   Repititae  Praelectionis  Liber  12.     Notis  &c. 

70.  Ludovici  Cselii  Rhodigini  Lectionum  Antiquarum  etc. 

71.  Johannis  Wallis  S.  T.  D.  &c.  Opera  Mathematica. 

72.  Commentaries  on  the  Four  Evangelists  by  Benedictus 
Aritius  (Latin). 

(All  given  by  Rev.  Peter  Miller  of  Ephrata.) 

This  list  is  taken  from  the  original  MSS.  catalogue  in 
the  collection  of  the  Pennsylvania  Historical  Society.177 

177  Miscellaneous  Papers,  1724-1772,  Lancaster  county. 


410         The  German  Sectarians  of  Pennsylvania. 

That  the  intercourse  between  the  Penn  family  and  the 
Ephrata  Community  was  an  intimate  one  and  that  the  in- 
stitution on  the  Cocalico  was  held  in  high  esteem  by  the 
Proprietors  is  further  instanced  by  the  fact  that  Governor 
Penn  and  retinue  frequently  visited  their  meetings.  He 
was  so  much  pleased  with  their  doctrines  that  he  sent  for 
Peter  Miller  and  several  brethren  and  informed  them  that 
he  had  made  a  grant  to  the  Society  of  five  thousand  acres 
of  land  on  the  Cocalico  creek  which  he  had  called  the 
Seventh-Day  Baptist  Manor.178  This  grant  was  declined 
with  thanks  "  because  it  was  against  their  religious  princi- 
ples to  be  possessed  of  such  a  large  portion  of  worldly 
estate." 

This  is  probably  the  only  instance  of  its  kind  upon 
record.  The  Hon.  J.  K.  Chandler,  in  his  oration  before 
the  Historical  Society  upon  the  occasion  of  the  presenta- 
tion of  the  Ephrata  press,  alluding  to  the  above  incident, 
said, — 

"Their  lofty  independence,  which  was  exhibited  in  the 
form  of  Christian  humility,  led  them  to  avoid  accessions 
by  gift  that  involved  the  risk  of  pride  of  possessions." 

There  are  traditions  that  Jaebez,  after  his  baptism  by 
Beissel  and  entry  into  the  Kloster,  ministered  occasionally 
to  the  Reformed  congregations  in  the  vicinity,  which  ap- 
pears to  be  confirmed  by  the  ministerial  roster  of  Bethany 
church.  It  is  undoubtedly  true  that  he  at  times  minis- 
tered to  those  of  his  old  faith,  but  that  this  was  not  done 
regularly  and  against  his  convictions  is  shown  by  a  letter 
to  Peter  Lehman,  August  26,  1788,179  wherein  he  gives  a 
short  sketch  of  his  life  : 

"  Shortly  after  my  baptism,  Beissel  urged  me  to  again 
take  service  in  the  Mother  Church,  with  the  remembrance 


178  Seventh-Day  Baptist  Magazine,  August,  1822.      Sabbath  Recorder, 
April  16,  1846.     Fahnestock  MSS. 

179  Letter  in  possession  of  the  writer. 


Rights  and  Privileges.  411 

that  now  by  baptism  I  had  received  the  power  lacking  for 
the  office." 

"  True  it  is,"  continues  Jaebez,  "  that  many  of  the  Re- 
formed still  clung  to  me.  Neither  was  I  entirely  divorced 
from  this  contagion.  But  God,  who  at  all  times  has  so 
truly  cared  for  me,  put  it  into  my  mind  to  tell  the  Vorsteher 
that  I  would  never  permit  myself  to  be  again  used  as  a 
teacher,  which  for  me  proved  a  great  blessing,  as  after  I 
had  left  the  sacerdotal  chair  at  Tulpehocken,  the  others 
who  sat  upon  it  were  miserably  cast  out.180 

While  upon  the  subject  of  the  title  of  the  Kloster  ground^ 
it  will  be  well  to  notice  some  of  the  litigation  in  reference 
to  it,  and  in  which  prior  Jaebez  was  a  leading  actor.  This 
commenced  some  years  before  the  death  of  Beissel  and  con- 
tinued until  the  so-called  tripartite  deed  in  1770. 

Early  in  the  present  century,  incident  to  the  incorpora- 
tion of  the  new  Society,  a  paper  was  published  by  the  re- 
maining celibates  who  opposed  the  scheme,  entitled  : 

A  TRUE  STATEMENT  OK  MATTERS  IN  FACT  CONCERNING  OUR 
RIGHTS  AND   PRIVILEGES  OF  EPHRATA. 

In  the  year  1737,  John  Miley  took  out  a  Patent  for  a  Tract 
of  Land  containing  180  Acres. 

And  in  the  year  1739  he  sold  the  same  Tract  of  180  acres  to 
Samuel  Eckerling,  Jacob  Gass,  Israel  Eckerling  &  Emanuel 
Eckerling  for  27  pounds,  18  shillings. 

But  in  the  jrear  1762,  when  Samuel  Eckerling  &  his  Brethren 
were  absent,  he,  the  same  said  John  Miley,  went  and  sold  80 
acres  thereof  to  one  (called  here)  Father  Friedsam  (but  other- 
wise Conrad  Beissel)  for  the  sum  of  27  pounds.  And  thus 
conveyed  the  said  80  acres  Tract  (whereon  Ephrata  is  built)  a 
second  time,  without  a  reconveyance.181 


180  Michael  Wohlfarth,    Emanuel   Eckerlin   and   Conrad   Weiser   are 
evidently  here  alluded  to.     Cf.  vol.  i,  p.  248. 

181  This  agreement,  or  indenture,  dated  September  7,  1762,  was  made 
between  John  Maiyle,  or  Maybe,  of  the  town  of  Ephrata,  widower,  of  the 


412         The  German  Sectarians  of  Pennsylvania. 

There  were  now  of  course  2  Deeds  or  Titles  heref  or  Ephrata, 
by  One  person's  twice  selling  the  same  Tract. 

But  in  the  year  1764,  when  Samuel  Eckerling  appeared  in 
Ephrata,  Matters  were  brought  before  the  Assembly  in  Phila- 
delphia, and  in  the  year  1765,  both  parties,  viz.,  Peter  Miller 
&  Samuel  Eckering  appeared  there  ;  but  since  3  out  of  5  of 
the  first  Purchasers,  had  at  that  time  been  dead,  and  Peter 
Miller,  who  having  had  his  Name  eradicated  out  of  the  above 
mentioned  Deed  !  It  thus  appeared  of  course,  that  the  surviv- 
ing Persons,  in  whom  the  Right  for  the  above  Tract  in  Fee 
was  lodged ;  the  Committee  of  the  said  Assembly  therefore, 
after  having  examined  the  Matter  as  above  mentioned  found, 
that  they  could  do  nothing  in  favor  of  Peter  Miller  &  his  Party, 
both  parties  were  consequently  dismissed  ;  and  Samuel  Ecker- 
ling was  admonished,  to  settle  the  Matter  in  a  Christian  like 
manner. 

Which  he,  as  a  pious  &  Just  man,  allways  was  willing  to  do, 
and  of  course  he  actually  did  by  the  Performance  of  his  benevo- 


first  part,  "  and  the  Religious  body  of  people  of  both  sexes  now  residing 
in  said  town,  of  the  second  part,"  containing  the  following  members,  viz.  : 

1.  Brother  Amos  (John  Mylin),  1.  Mother  Maria, 

2.  Brother  Jaebez,  2.  Sister  Eugenia, 

3.  Brother  Eleazer,  3.  Sister  Kathura, 

4.  Brother  Shontz,  4.  Sister  Anastatia, 

5.  Brother  Shalia,  5.  Sister  Ruclina, 

6.  Brother  Agabus,  6.  Sister  Europina, 

7.  Brother  Philemon,  7.  Sister  Basilla, 

8.  Brother  Jonathan,  8.  Sister  Athanasia, 

9.  Brother  Jemini,  9.  Sister  Constantia, 
10.  Brother  Gideon,  10.  Sister  Sophia, 
n.  Brother  Nathaniel,  11.  Sister  Catharina, 

12.  Brother  Kenan,  12.  Sister  Sarah, 

13.  Brother  Rupinus,  13.  Sister  Jael, 

14.  Brother  Salina,  14.  Sister  Iphigenia, 

15.  Brother  Javado,  15.  Sister  Rachel, 

16.  Brother  Lamech,  16.  Sister  Hannah, 

17.  Brother  Obed,  17.  Sister  Zenobia, 

18.  Brother  Macariners.  18.  Sister  Melania, 

19.  Sister  Zernia, 

20.  Sister  Blandina, 

21.  Sister  Eufasia. 


The  Title  to  Ephrata.  413 

lent  Grant  &  Privileges  [by  the  so-called  tripartite  deed]  in  the 
year  1770.  Wherein  that  said  Tract  of  Ephrata,  was  conveyed 
unto  5  Persons  of  both  parties,18'  and  their  heirs  in  Trust,  in  a 


182  This  tripartite  was  made  February  3,  1770,  between  Samuel  Ecker- 
line,  M.D.,  of  Ephrata,  of  the  first  part,  and  Henry  Sangmaster,  John 
Adam  Kelp,  Isaac  Sensemer,  John  Martin  and  Christian  Ecstein,  of  Eph- 
rata, trustees,  of  the  second  part,  and 

1.  Hans  Miley,  7.   Elizabeth  Eckstein, 

2.  Jacob  Meyer,  8.  Catharine  Hageman, 

3.  Henry  Hocker,  9.  Catharine  Gartner, 

4.  Ludwig  Hocker,  10.  Christiana  Funk, 

5.  John  Kypal,  11.  Barbara  Bremin, 

6.  Jacob  Eicker,  12.  Elizabeth  Hoefly, 

7.  Christian  Luther,  13.  Anna  Thuney, 

8.  Martin  Funk,  14.  Susanna  Stetler, 

9.  Samuel  Funk,  15.  Mary  Hocker, 

10.  Peter  Miller,  16.  Mary  Graff, 

11.  Jacob  Funk,  17.  Christiana  Pessley, 

12.  George  Miller,  18.  Anna  Pessley, 

13.  Christian  Rep,  19.  Mary  Miller, 

14.  Marcus  Graff,  20.  Catharina  Henry, 

15.  Martin  Kroll,  Catharina  Fuess, 

16.  John  Kelp,  of  Ephrata,  yeomen,  Salome  Guth, 
and  1.  Mary  Eicker,  Rosina  Guth, 

2.  Barbara  Meyer,  Anna  Mary  Harvey, 

3.  Mary  Landerf,  Catharina  Kelp, 

4.  Hannah  Lichten,  Anna  Mary  Martin, 

5.  Veronica  Funk,  Christiana  Luther, 

6.  Elizabeth  Merck,  Barbara  Landis,  of  Ephrata, 
spinsters,  of  the  third  part,  for  all  that  tract  of  land  called  Ephrata,  eighty 
acres,  together  with  mills  and  cottages,  to  the  five  parties  (trustees)  in 
trust,  who  were  all  members  of  the  Christian  Society  of  Ephrata. 

There  was  an  allotment  of  one-quarter  of  an  acre  to  each  person  for 
"garden  purposes."  The  fruit  to  be  divided;  grass  and  produce  of 
orchards  and  meadows,  profits  of  paper-mill,  etc. ,  were  to  be  expended 
in  paying  taxes,  and  all  the  profits  arising  from  sales  of  produce  to  go  into 
the  common  stock  or  fund  to  be  expended  for  the  aid  and  relief  of  such 
male  and  female  members  as  became  sick,  aged  or  infirm. 

If  any  of  the  members  desired  to  marry  they  could  occupy  a  cabin  or 
cottage  by  themselves  for  the  space  of  two  years  and  no  longer.  When 
they  left  the  society  they  were  compelled  to  sign  a  release  of  all  their 
interests  in  the  estate  to  the  trustees,  and  if  they  required  it  they  were, 
upon  leaving  the  society,  allowed  to  receive  five  pounds  each  from  the 
common  fund. 


414  The  German  Sectarians  0/  Pennsylvania. 

tripartite  Deed  ;  and  whereby  the  Inhabitants  of  both  parties 
in  Ephrata,  obtained  their  Rights  &  Privileges  as  parttakers  of 
his  Grant,  without  distinction  or  restriction,  as  long  as  they 
live  &  reside  on  the  said  Premisses ;  except  what  propperly 
concerned  the  Cloister  (but  now  extinct)  he  in  so  far  restricted, 
that  if  any  Person  of  either  of  the  Sexes,  should  enter  into 
Matrimony,  after  being  dedicated  to  a  Single  life  here,  should 
have  to  reside  here  but  2  years  afterwards,  &c.  But  like  our 
Constitution,  he  in  ever}-  other  respects,  maintains  a  free  tol- 
leration  of  conscience  :  But  our  Granter  did  not  stop  here  by 
only  Granting  his  Privileges  for  those  actually  were  at  that 
time  residing  at  Ephrata,  but  by  his  ample  view,  an  association 
or  increase  of  Inhabitants  was  likewise  allowed  by  him,  as  will 
fully  appear  in  his  Grant. 

Matters  were  thus  settled  for  Ephrata  and  both  parties 
thereby  secured  in  their  possession,  to  enjoy  the  Grant  & 
Privileges  given. 

A  disturbance,  however,  took  place  in  the  course  of  years 
afterwards  by  a  certain  Brother  in  the  Cloister  of  Ussurp- 
ing  nature,  but  was  happily  settled  in  the  year  1798. 

In  the  above  statement  reference  is  made  that  in  1764 
the  dispute  was  brought  before  the  Assembly.  This  was 
instituted  by  Henry  Miller,  the  tavern-keeper,  so  as  to  per- 
fect the  title  to  the  100  acres  conveyed  to  him  in  lieu  of 
his  contribution  made  at  the  time  of  the  building  of 
Hebron.183  In  this  he  was  joined  by  the  Kloster  authori- 
ties under  the  counsel  of  Jaebez. 

His  petition  does  not  appear  to  have  been  placed  on 
record.  In  the  next  year,  1765,  Samuel  Eckerlin  put  in  a 
counter  petition,  and  both  he  and  Prior  Jaebez  appeared 
before  the  Assembly  to  argue  their  case.  The  petition  of 
Samuel  Eckerlin  was  as  follows  : 

A  Petition  from  Samuel  Ekerlin,  of  Cocalico  Township,  in 
the  county  of  Lancaster,  one  of  the  Members  of  the  religious 


Cf.  vol.  i,  p.  474. 


Appeal  to  the  Assent bly.  415 

Society  commonly  called  Seventh-Day  Dunkers,  was  presented 
to  the  House  and  read,  setting  forth,  that  by  a  late  Petition  to 
Assembly,  from  several  Members  of  the  said  Society,  and  from 
one  Henry  Miller,  who  is  no  Member  of  the  same,  containing 
certain  Matters  respecting  the  legal  Title  to  One  Hundred  and 
Eighty  Acres  of  Land,  in  Cocalico  aforesaid,  and  the  Trust 
attending  the  same  Title,  the  Petitioner  has  been  very  unkindly 
represented,  as  a  Man  who,  taking  Advantage  of  an  absolute 
Conveyance  made  to  him,  and  the  Neglect  of  his  Brethren, 
who  never  caused  a  Declaration  of  Trust  to  be  executed  to 
them,  would  or  might  at  any  Time,  under  an  apparent  Right, 
and  contrary  to  the  Trust  reposed  in  him,  conve}'  the  Use  of 
those  Lands  from  the  Members  of  the  said  Society,  to  the  great 
Detriment  of  the  same,  and  of  Henry  Miller  aforesaid  ;  the 
Petitioner  therefore  prayeth  Leave  to  aver  and  protest,  that  he 
always  has  been,  and  still  is,  willing  and  ready  to  execute  any 
Declaration  of  the  aforesaid  Trust,  provided  such  Declaration 
be  exactly  conformable  to  the  original  Trust  in  him  reposed  ; 
but  that  he  never  thought  himself,  or  any  other  Member  or 
Members  of  the  said  Society,  in  any  wise  authorized  and  im- 
powered  to  grant  in  Fee  simple,  unto  the  said  Henry  Miller, 
One  Hundred  Acres  of  Land,  Part  of  the  aforesaid  One  Hun- 
dred and  Eighty  Acres,  which,  from  the  beginning  of  the 
Petitioner's  Title  to  the  same,  were  intended  to  be  in  Trust  for 
the  Members  of  the  said  Society.  That  the  Petitioner  has 
lately  offered  to  the  Members  of  the  aforesaid  Society  a  Deed 
of  Feoffment  for  the  said  One  Hundred  and  Eighty  Acres  of 
Land,  to  be  vested  in  Trustees  (a  copy  whereof  was  annexed 
to  his  petition),  but  some  of  the  said  Members  seem  dissatisfied 
therewith,  and  refuse  to  accept  thereof  ;  so  that  the  Petitioner 
is  absolutely  at  a  Loss  to  know  how  he  shall  do  Justice  to  the 
whole  Society  of  Seventh-Day  Dunkers,  and  at  the  same  Time 
give  Satisfaction  to  every  Member  thereof  ;  but  if  Complaint 
may  be  set  against  Complaint,  and  Grievance  against  Griev- 
ance, the  Petitioner  may  well  complain,  that  some  of  those 
who  so  unkindly  charged  him  with  a  Design  to  wrong  the 
Society  of  Ephrata,  have  sold  and  delivered  unto  one  John 
Senseman  a  Tract  of  Eighty-three  Acres  of  Land,  in  Cocalico 


416  The  German  Sectarians  of  Pennsylvania. 

aforesaid,  which  Israel  Ekerlin,  deceased,  the  Brother  of  the 
Petitioner,  bought  from  the  proprietaries,  and  took  a  Patent 
for  in  his  own  Name,  though  he  intended  it  should  be  for  the 
Good  of  the  Society,  and  that  since  the  Death  of  the  said  Israel 
Ekerlin,  the  legal  Title  to  the  said  Eighty-three  Acres  is  vested 
in  the  Petitioner,  the  only  Brother  of  the  said  Deceased  :  That 
for  the  rest  the  Petitioner  is  very  glad  to  see  that  his  Friends 
at  Ephrata  have  referred  the  Matter  in  Dispute  between  him 
and  them  to  the  Determination  of  the  Honourable  House  of 
Representatives,  because  in  respect  to  his  own  proper  Estate 
and  Interest  in  the  said  One  Hundred  and  Eighty  Acres,  and 
the  Eighty-three  Acres  aforesaid  (as  he  never  claimed,  or  will 
claim,  any  more  than  an  equal  Share  with  all  his  Brethren  at 
Ephrata)  he  can,  with  the  greatest  Ease  of  Mind,  submit  the 
Whole  to  the  Wisdom  and  Justice  of  the  Honourable  House. 

The  matter  was  tabled  by  the  Assembly,  but  eventually 
found  its  way  before  a  committee.  The  argument  for  the 
Kloster  was  made  by  Prior  Jaebez.  The  decision,  how- 
ever, was  against  him,  as  he  had  erased  his  name  from  the 
original  document.     The  outcome  was  the  tripartite. 

During  the  regime  of  Prior  Jaebez  the  following  legacies 
were  left  to  the  Community  : 

May  i,  1772,  Peter  Shoemaker  left  by  will  two  hundred 
acres  of  land  in  trust  for  Christian  people  in  Ephrata.  May  1 , 
1772,  an  agreement  or  indenture  was  made  between  Peter 
Shoemaker,  of  Ephrata,  of  the  one  part,  and  Jacob  Senseman, 
Ludwig  Hacker,  Jacob  Eicher,  Jacob  Neagley,  and  Peter 
Fahnestock,  of  Ephrata,  yeomen,  and  Barbara  Mayer,  Ver- 
onica Funk,  Susanna  Stetler,  and  Anna  Ljchty,  spinsters,  of 
Ephrata,  of  the  other  part  :  that  for  settling  the  plantation 
of  two  hundred  "and  five  acres  for  one  year,  it  being  a  part  of 
four  hundred  and  five  acres  confirmed  to  Peter  Shoemaker,  Dec. 
16,  1 75 1,  in  trust  for  the  Ephrata  Society,  provided  the  single 
brethren  assumed  and  came  under  the  name  of  ' '  Brethren  at 
Bethania,"  and  the  sisters  assumed  the  name  of  "Sisterhood 
of  Saron"  (see  Book  of  Deeds  P,  pp.  210,  etc.).184 


In  1809  an  Act  of  Assembly  was  passed  authorizing  the  trustees  of 


Brother  Amos'1  Bequest.  417 

Brother  Amos  (Jan  Meyle)  under  date  of  January  13, 
1783,  made  the  following  bequests  : 

I  order  and  it  is  my  Will  that  all  my  Joiners  or  Carpenters 
Tools  shal  be  for  ever  the  Property  of  the  Brethren  at  Bethania 
in  Ephrata  and  they  shall  be  kept  and  lock'd  up  in  my  working 
shop  for  constant  use,  and  I  constitute  hereby  my  Executor 
hereafter  named  to  be  Steward  for  said  Tools  and  he  shall  take 
Care  that  they  be  kept  together. 

Item  I  order  and  it  is  my  Will  that  all  my  Caskes,  Buquets, 
Funnils,  Quarts,  Moggs,  &c  :  shall  also  be  for  the  aforesaid 
use,  and  I  constitute  Br  : 

John  Frederick  overseer  over  the  same  and  he  shall  keep  them 
lock'd  up  in  the  Cellar  under  my  House  for  Public  Use. 

All  My  Cash  I  order  to  be  paid  into  the  Brethren's  Public 
Stock  under  the  Hand  of  their  Steward — and  if  any  of  my 
Natural  Relation  should  ask  or  demand  from  my  Executors 
any  thing  from  my  Estate  under  pretence  that  he  or  they  was 
or  were  my  Heirs  :  I  order  my  said  Executor  to  give  each  an 
English  Shilling  Sterling  and  besides  this  they  shall  have  no 
farther  right  to  my  Estate. 

The  residue  of  my  Estate  not  disposed  here  I  order  my  Exe- 
cutor by  and  with  the  assistance  of  another  Brother  to  divide 
the  same  among  the  Single  Brethren  Share  alike. 

Finally  I  constitute  Executor  of  this  my  East  Will  my  trusty 
Brother  in  Spirit  Jacob  Funk.  In  witness  whereof  I  have  here- 
unto set  my  Hand  and  Seal  the  Day  and  Year  above  written. 

Signed  Sealed  and  acknowledged  , a. ( 

by  the  Testator  to  be  his  Last  Will         hans  Meyle  \    Seal     [ 
and  Testament  in  the  presence  of  us  ^^ ■""- J 

underwritten  Witness,  who  saw  him 
subscribe  the  same. 

beniamin  bauman 

Christian  Bauman 

John  Bowman 


the  German  Baptists,  Dunkers,  or  Religious  Society  of  Ephrata  to  sell  one 
hundred  and  fifty  acres  of  the  two  hundred  acres  given  them  in  1772  by 
Peter  Shoemaker.  Robert  Coleman  purchased  one  hundred  and  one  acres 
of  this  tract,  adjoining  the  old  Society  land,  for  which  he  paid  ^"1136. 


418  The  German  Sectarians  of  Pennsylvania. 

Memorandum  Whereas  I  John  Mayly  of  Ephrata  have  some 
Time  ago  made  my  Will  and  Testament  bearing  date  the  13 
Day  of  January  1783. 

Wherein  I  have  ordered  mj-  Executor  how  to  dispose  of  my 
little  Estate  I  have  since  Dought  proper  to  give  some  thing 
particular  to  my  beloved  Brother  the  President  of  the  Society 
of  Ephrata  Peter  Miller  So  I  order  and  it  is  my  Will  that  my 
House  Clock  shall  be  given  unto  him  the  said  Peter  Miller  and 
also  some  of  my  Glass  bottles  and  a  funel.  Item  I  give  my  folio 
Bible  to  Jacob  Funk  whom  I  have  nominated  Executor  of  my 
Last  Will  but  in  otherwise  the  above  shall  stand  in  its  full  Power 
done  this  Sixt  Day  of  July  in  the  Year  one  Thousand  Seven 
hundred  and  Eighty  tree. 

Signed  Sealed  acknowledged  by 
the  Testator  in  the  presence  of  us. 

beniamin  bauman 

Christian  Bauman 

John  Bowman. 

In  July,  1787,  Christian  Eckstein,  M.D.  (Brother  Gideon), 
of  Ephrata,  devised  to  the  two  societies,  Bethania  and  Saron, 
in  Cocalico,  and  to  the  brothers  and  sisters  who  have  been  there 
ten  years,  and  have  maintained  the  Christian  Doctrine  of  Con- 
rad Beisel,  deceased,  that  hallowed  the  Seven th-day  Sabbath, 
and  the  true  apostolic  water  baptism,  the  Lord's  Supper,  and 
washing  of  feet  regularly  administered  unto  them,  according 
to  the  gospel  doctrine,  and  have  kept  themselves  separate  and 
pure  from  worldly  dress,  fashions  and  vanities,  the  profits  of 
forty  acres  of  land  ;  to  continue  all  the  while  there  yet  be  liv- 
ing two  persons  of  said  societies  who  have  maintained  their 
ground  for  the  space  of  twenty  years. 

Signed  by  Sister  Elizabeth,  and  by  Benjamin  Bowman  and 
Peter  Fahnestock,  executors  (H.  E.  429). 

In  1796,  Christian  Bollinger,  of  Ephrata,  at  his  decease  gave 
twenty-five  pounds  to  the  Society  of  Seventh-day  Baptists  at 
Ephrata,  to  be  expended  in  holding  love- feasts. 

When  Peter  Miller  assumed  the  government  of  the  Eph- 
rata Community,  the  settlement  was  already  in  what  may 


Decline  of  the  Community.  419 

be  called  a  state  of  decline.  Most  of  its  inmates  were 
rapidly  verging  upon  the  scriptural  "  three-score  and  ten." 
Nor  were  their  numbers  renewed  with  new  and  younger 
members.  Every  death  among  them  left  a  gap  in  their 
midst.  Virtually  the  only  accessions  of  late  years  con- 
sisted of  refugees  from  Virginia,  and  a  few  from  the  con- 
gregations west  of  the  Susquehanna  ;  some  of  the  former 
had  landed  interests  on  the  Shenandoah,  and  divided  their 
time  between  the  two  settlements. 

The  industrial  features,  with  the  exception  of  the  grist-mill, 
had  also  suffered  of  late  years,  although  efforts  were  made 
to  rehabilitate  the  printing  office  and  continue  the  making 
of  printing  and  writing  papers.  In  all  of  these  efforts,  how- 
ever, the  brethren  were  handicapped  by  the  increasing  in- 
firmities of  age  which  necessitated  the  hiring  of  help. 

The  Sisterhood,  under  the  leadership  of  Prioress  Maria 
and  her  successor  in  office,  the  gentle  and  devout  Eugenia, 
still  bore  semblance  of  what  it  was  during  the  halcyon 
period  of  the  Kloster. 

Another  factor,  detrimental  to  the  continuance  of  the 
monastic  orders,  was  the  changed  situation  of  the  sur- 
rounding country  and  its  social  and  religious  conditions. 
The  influx  of  emigrants,  the  advent  of  new  generations, — 
necessitating  a  division  of  the  original  farms, — the  building 
of  churches  of  orthodox  faiths  close  upon  the  Kloster  con- 
fines,~and  the  arrival  of  regular  ministers  all  had  a  depres- 
sing effect  upon  our  monastic  institution  on  the  Cocalico. 

The  death  of  its  leading  spirit ;  internal  dissensions  ;  the 
retiring  disposition  of  the  new  prior,  and  the  increasing  age 
and  feebleness  of  the  inmates,  all  added  to  the  gradual 
decline  of  the  institution. 

No  more  pilgrimages  were  planned  for  spreading  the  Eph- 
rata  doctrine,  no  revivals  held  in  the  surrounding  communi- 
ties. The  time  for  an  aggressive  policy  was  long  past.  It 
was  now  merely  a  question  of  existence  until  the  few  celi- 


420         The  German  Sectarians  of  Pennsylvania. 

bates  should  pass  from  time  into  eternity,  and  the  Kloster 
with  its  broad  acres  become  vested  in  the  secular  congrega- 
tion of  Seventh-day  Baptists. 

Another  factor  which  exercised  a  strong  influence  upon 
our  monastic  institution  was  the  political  situation, — it  was 
one  of  unrest  and  doubt,  foreshadowing  war  and  bloodshed, 
and  it  was  to  leave  its  imprint  upon  our  community,  as  the 
buildings  were  taken  for  hospital  purposes,  and  many  a 
brave  patriot  found  his  last  resting-place  upon  the  brow  of 
Zion  Hill 

It  is  true  that  under  the  regime  of  Peter  Miller  several 
visits  were  made  to  and  from  the  Antietam  country,  and  an 
active  intercourse  was  maintained  with  the  congregation 
of  the  Apocalyptic  Eagle,  which  it  has  been  shown  flour- 
ished well  into  the  present  century.  The  course  of  the 
parent  Kloster,  however,  was  a  steadily  downward  one. 

At  the  outbreak  of  the  American  Revolution,  Congress 
was  at  a  loss  to  find  a  trustworthy  scholar  to  translate  the 
diplomatic  correspondence  into  the  different  tongues  of 
Europe.  Many  of  the  professors  and  scholars  of  the  Acad- 
emy who  were  competent  were  either  fugitives  or  suspected 
of  Toryism  ;  the  same  was  true  of  many  of  the  clergy  of  the 
Established  Church.  At  this  juncture  Charles  Thomson 
bethought  himself  of  Prior  Jaebez.  The  offer  to  do  this 
work  was  made  to  him  and  promptly  accepted — tradition 
tells  us,  with  the  proviso  that  he  was  not  to  receive  a 
penny  for  his  services.  That  this  was  accepted  appears  by 
the  records  of  Congress. 

Contemporary  records  tell  us  that  the  humble  recluse  of 
Ephrata  translated  the  great  American  Magna  Charta — the 
Declaration  of  Independence — into  seven  different  lan- 
guages, which  were  sent  to  the  different  Courts  of  Europe. 
Further,  that  this  work  was  done  in  his  humble  cabin,  now 
demolished,  but  fortunately  photographed  by  the  writer 
some   years   before   its   destruction  (Vol.  I,  p.   183).     An 


Trials  during  the  Revolution.  421 

iron  lard  lamp  {Fetllicht)  in  the  collection  of  the  writer  is 
said  to  have  been  nsed  by  Prior  Jaebez  in  this  work. 
However,  be  this  as  it  may,  the  services  rendered  by  Peter 
Miller  to  the  Continental  Congress  can  hardly  be  estimated 
at  the  present  day. 

How  onerous  this  work  was,  and  how  great  the  import- 
ance and  responsibility,  will  be  seen  when  we  consider 
that  a  change  in  the  meaning  or  shading  of  a  single  word 
or  sentence  in  the  translation  of  this  important  document 
might  have  prevented  its  favorable  acceptance  by  some 
well-disposed  power. 

HE  experiences  of  the  Kloster  people  during  the 
Revolutionary  War  were  destined  to  be  both 
varied  and  severe.  The  first  trial  came  at  the 
very  outbreak  of  hostilities  in  shape  of  a  de- 
mand for  cartridge  paper.  A  number  of  pro- 
tests were  made  by  residents  within  and  outside  the  Kloster 
that  it  would  commit  the  Community  and  might  lead  to 
evil  consequences  in  the  event  of  the  English  army  coming 
into  the  vicinity.  "  So  it  was  resolved  not  to  give  up  any- 
thing voluntarily,  but  that  it  would  have  to  be  taken  by 
force."  This  stand  at  once  brought  a  visit  of  the  commis- 
sary sergeant  with  a  detail  of  soldiers  and  two  wagons. 
They  at  once  confiscated  all  copies  of  the  great  Martyr- 
book  still  on  hand,  after  making  prompt  payment  for  the 
value  of  the  paper. 

A  few  days  after  the  battle  of  Brandy  wine,  October,  1777, 
the  peaceful  Kloster  confine  was  again  invaded  by  the 
military,  and  it  was  doomed  to  become  the  scene  of  the 
most  ghastly  side  of  warfare. 

Several  of  the  large  houses  upon  Zion  Hill  were  seized 
by  the  soldiery  for  hospital  purposes.  The  houses,  saals 
and  corridors  which  for  years  had  resounded  to  words  of 
prayer,  songs  of  praise  and  sweet  music  of  sacred  anthems, 
and  witnessed  the  administration  of  sacred  ordinances,  were 


422  The  German  Sectarians  of  Pennsylvania. 

now  filled  with  groans  of  agony  and  pain,  while  the  air  was 
heavy  with  the  exhalations  of  the  wounded  and  victims  of 
camp-fever.  The  narrow  corridors  echoed  the  sound  of 
heavy  feet  booted  and  spurred,  varied  as  they  were  by  the 
sharp  word  of  command,  with  occasional  blasts  of  the  bugle, 
to  which  must  be  added  the  frequent  sound  of  the  muffled 
drum  as  another  patriot  was  carried  up  to  his  last  resting- 
place  upon  Zion  Hill. 

The  following  account  of  this  episode  is  taken  from  the 
address  made  by  the  present  writer,  at  the  celebration  of 
Patriots'  Day,  September  n,  1895.185 

The  battle  of  Brandywine  was  fought  on  Chester  county's 
fruitful  fields,  Sept.  11,  1777,  resulting  in  the  retreat  of  Wash- 
ington, and  deciding  the  fate  of  Philadelphia.  When  the  ques- 
tion arose  that  night  at  Chester  what  to  do  with  the  large 
number  of  sick  and  wounded  soldiers,  it  was  Washington  who 
suggested  sending  at  once  all  who  could  bear  transportation 
to  Ephrata.  Why  the  Commander-in-chief  did  this  is  easily 
explained.  He  knew  the  Prior  Jaebez  personally,  and  was 
well  satisfied  of  his  devotion  to  the  patriot  cause.  He  also 
knew  that  the  pious  men  and  women  here  would  tenderly  care 
for  the  unfortunate  patriots  who  were  sent  sick  and  maimed. 
No  sooner  was  the  order  decided  upon  than  means  were  taken 
to  carry  it  out  without  delay.  According  to  reliable  tradition 
it  was  on  the  third  day  after  the  battle  that  the  wagons  began 
to  arrive.  They  were  not  modern  ambulances,  but  merely 
ordinary  farm  wagons  without  springs,  in  which  the  sufferers 
were  laid  on  straw.  In  some  cases  the  wagons  were  so  arranged 
that  there  were  two  tiers  of  wounded,  one  above  the  other.  It 
did  not  take  long  to  fill  both  Kammers  and  Saal,  as  the  stream 
of  wagons  seemed  to  be  almost  endless,  and  in  less  than  a  week 
Kedar  and  Zion  were  filled  with  hundreds  of  suffering  patriots. 
The  halls  and  corridors,  which  but  a  short  time  ago  re-echoed 


1S3  The  I  Monument  on  Zion  Hill.  |  An  address  |  delivered  on  |  Patriots' 
Day,  I  Wednesday,  September  11,  1895,  |  by  |  Julius  F.  Sachse.  |  Lancas- 
ter, 1895. 


"The  Fatal  Year."  423 

the  sweet  music  of  the  choirs,  as  it  alternated  with  the  fervent 
prayers  of  the  mystic  Theosophist,  were  now  filled  with  the 
groans  of  the  sick  and  moans  of  the  dying.  The  devout 
Brotherhood  no  longer  formed  into  nocturnal  processions, 
chanting  their  mystic  incantations  to  the  divine  Sophia,  nor 
assembled  at  the  matins  in  the  Saal  to  salute  the  first  rays  of 
the  sun  as  it  flooded  the  Saal  with  its  roseate  light ;  but  now 
as  they  noiselessly  stepped  from  sufferer  to  sufferer,  who  occu- 
pied their  rooms,  they  whispered  words  of  hope  to  one,  attended 
to  the  wants  of  others,  and,  when  necessary,  prayed  with  such 
as  needed  it.  What  is  true  of  the  Brotherhood  is  also  true  of 
the  Sisters.  Many  a  brave  lad  from  a  far-off  province  who  lay 
here  sick  and  wounded,  and  now  rests  here  upon  Zion  Hill  in 
an  unknown  grave,  had  his  last  moments  cheered  by  one  of  the 
Sisterhood  of  Saron,  who  took  a  mother's  place  and  soothed 
the  dying  moments  of  the  young  patriot.  The  whole  story  is 
one  of  self-denial  and  devotion  in  the  interest  of  humanity. 

To  make  matters  still  worse,  shortly  after  the  wounded  sol- 
diers were  brought  here,  the  malignant  typhus  or  camp-fever 
broke  out  in  both  Kedar  and  Zion,  a  pestilence  that  carried 
away  the  soldiers  as  well  as  their  attendants. 

Now  what  was  the  course  of  these  pious  religious  enthusi- 
asts, whose  property  was  so  unceremoniously  invaded,  and 
whose  whole  domestic  economy  was  destroyed  for  the  time 
being?  Did  they  object  or  protest?  Did  they  for  a  moment 
remonstrate  ?  No  !  They  not  only  threw  open  their  whole 
establishment,  which  then  contained  the  largest  buildings 
within  the  State,  and  gave  them  for  hospital  purposes,  but  the 
Brothers  and  Sisters,  though  all  well  advanced  in  years,  never 
flinched  for  a  moment  in  their  duty,  even  when  certain  death 
stared  them  in  the  face.  During  the  whole  time  that  the 
deadly  fever  raged  in  the  Ephrata  hospitals,  and  even  the  chief 
doctor  fell  a  martyr  to  his  zeal,  it  was  the  Ephrata  Brotherhood 
and  the  Sisters  who  nursed  the  sick  patriots,  soothed  their 
dying  moments,  and  after  all  was  over  gave  them  a  Christian 
burial  here  in  the  consecrated  ground  of  Zion  Hill. 

The  period  in  the  struggle  for  Independence,  from  Septem- 
ber, 1777,  to  September,  1778,  is  known  as  the  "Fatal  Year." 


424         The  German  Sectarians  of  Pennsylvania. 

The  sufferings  in  the  hospital  department  of  the  patriot  army 
during  that  time  were  chiefly  caused  by  scarcity  of  funds  and 
deficient  supplies  of  all  kinds.  One  of  the  surgeons  who  was 
active  at  both  Bethlehem  and  Ephrata  at  that  time  subsequently 
stated  that  "those  were  without  exaggeration  the  darkest  days 
of  the  Revolution." 

History  is  silent  as  to  the  many  acts  of  self-denial  and  charity 
of  these  God-fearing  men  and  women  while  alleviating  the 
pain  and  misery  of  the  patriots.  After  years  of  careful  search 
I  have  failed  to  find  a  single  record  of  complaint  from  these 
humble  heroes,  or  one  setting  forth  any  account  of  their  losses 
or  personal  sufferings. 

Doctor  James  Tilton,  who  visited  the  hospital  here  some 
time  in  1777,  tells  us  that  not  an  orderly  man  or  nurse  in  the 
hospital  escaped  an  attack  of  the  deadly  fever,  and  but  few  of 
the  surgeons.  It  is  but  just  to  state  that  these  remarks  applied 
to  the  general  hospital  at  Bethlehem  as  well  as  Ephrata.  Dr. 
Tilton  continues:  "  Dr.  Joseph  Harrison,  a  fine  young  fellow 
distinguished  for  his  assiduity,  has  just  died."  Our  traditions 
of  this  sad  incident  are,  that  when  Dr.  Harris  (or  Harrison) 
was  stricken  with  the  deadly  camp-fever  he  was  removed  to 
one  of  the  smaller  houses  is  the  valley  yonder,  within  the 
bounds  of  the  Community,  where  he  was  tenderly  cared  for  by 
Brother  Joannes  Anguas,  a  widower  and  one  of  the  Brother- 
hood. Dr.  Harrison,  notwithstanding  the  care  and  attention 
bestowed  upon  him,  soon  fell  a  victim  to  the  dread  disorder, 
and  his  body,  according  to  well-founded  tradition,  now  rests  on 
Zion  Hill.  Now,  what  was  the  sequel  to  this  unselfish  action 
of  the  old  Ephrata  mystic?  He,  too,  was  stricken  with  the 
fever,  and  in  an  old  diary  in  my  possession  appears  the  follow- 
ing entry:  "1778,  March  ye  4,  departed  this  life,  Brother 
Joannes  Anguas. ' '  He  was  but  another  of  those  brave  heroes 
who  fell  a  victim  to  his  duty  and  patriotism. 

Dr.  Tilton  further  states  that,  to  give  him  some  idea  of  the 
great  mortality  at  the  hospitals  of  Ephrata  and  Bethlehem,  one 
of  the  surgeons  at  the  latter  place  asked  him  if  he  was  ac- 
quainted with  Colonel  Gibson's  fine  Virginia  Volunteer  Regi- 
ment.   He  then  went  on  to  say  that  forty  of  them  had  come  to 


Quartermaster's  Requisitions.  425 

his  hospital,  and  then  asked  how  many  he  supposed  would 
ever  rejoin  their  regiment.  Dr.  Tilton  guessed  a  third  or 
fourth  part  of  the  whole  number.  The  surgeon  thereupon 
solemnly  declared  that  not  even  three  would  ever  return,  as 
that  number  was  all  that  remained  alive,  and  of  these  one  had 
returned  to  his  regiment,  another  was  convalescent  and  might 
possibly  recover,  but  the  only  remaining  one  was  then  in  the 
last  stages  of  the  colliquative  flux  and  must  die.  Dr.  Tilton, 
in  conclusion,  states  that  ' '  many  similar  melancholy  instances 
might  be  adduced  while  the  hospital  was  at  Ephrata. ' ' 

In  addition  to  the  great  personal  risks  run  and  sacrifices 
made  by  the  different  individuals  who  composed  the  Ephrata 
Community,  almost  everything  was  taken  from  the  society  upon 
requisition  of  the  quartermaster  sergeants,  who  came  around 
with  surprising  regularity.  The  paper  and  books  in  the  print- 
ing office  were  taken  to  make  cartridges,  and  so  great  was  the 
demand  for  paper  that  upon  subsequent  visits  even  the  hymn 
and  prayer-books  were  taken  from  the  Saal.  The  quilts  and 
blankets  in  the  Sisterhouse  were  seized  for  the  convalescent 
soldiers,  and  the  stores  of  grain  were  sent  to  replenish  the 
commissary  department  of  the  main  army  while  upon  the  bleak 
hills  of  Valley  Forge. 

For  all  this  property  that  was  taken  or  destroyed,  as  a  mat- 
ter of  fact  both  Zion  and  Kedar,  on  account  of  the  infection, 
had  to  be  demolished  after  they  ceased  to  be  hospitals. 

For  the  vast  amount  of  stores  given  and  taken,  for  the  per- 
sonal sacrifices  made,  the  sendees  and  medicines  furnished,  and 
the  burial  of  the  dead,  not  a  single  shilling  was  ever  asked  or 
received  by  the  Ephrata  Community,  so  far  as  I  know,  from 
the  government  either  of  the  State  or  Nation. 

Was  there  ever  a  greater  instance  of  patriotism  shown  during 
the  whole  course  of  our  country's  history  than  that  instanced 
in  the  action  of  the  Brothers  and  Sisters  of  the  Ephrata  Com- 
munity during  the  trying  period  of  the  Revolution  ? 

Just  how  many  of  these  heroes  and  patriots  succumbed  in 
the  performance  of  their  self-imposed  duty,  or  became  inva- 
lids for  the  rest  of  their  lives,  may  never  be  known.  After 
much  labor  and  time  spent  during  the  past  ten  years  in  research 


426  The  German  Sectarians  of  Pennsylvania. 

into  the  history  of  this  community,  I  have  been  able  to  compile 
the  following  partial  list  of  members  who  died  during  the  occu- 
pation of  Kedar  and  Zion  for  hospital  purposes  : 

Brother  Martin  Funk,  the  younger,  October  5,  1777  ; 
Brother  Johann  Bentz  ;  Sister  Margaretha  ;  Brother  Johannes 
Koch  ;  Brother  Casper  Walter,  the  younger. 

1778 — Sister  Anna  Maria  Huber,  January  19  ;  Widow  Ger- 
traut  Melinger,  February  3  ;  Henrich  Miller,  who  kept  the 
tavern,  January  12  ;  Brother  Adam  Kimmel,  January  27  ; 
Brother  Joannes  Anguas,  March  4. 

To  these  names  must  be  added  those  of  John  Bear  and  his 
wife,  who  voluntarily  entered  the  hospital  and  nursed  the  sick. 
John  Bear  was  a  Mennonite  preacher.  They  both  caught  the 
infection  and  died.  The  wife  died  March  20,  1778,  and  her 
husband  on  the  15th  of  April  following.  It  is  a  noteworthy 
fact  that  no  other  instance  is  known  in  the  whole  history  of  the 
military  hospitals  in  Pennsylvania  during  the  Revolutionary 
war  where  the  necessities  were  so  great  as  to  require  the  assist- 
ance of  members  of  the  general  community. 

We  cannot  even  tell  whether  these  humble  heroes  rest  here 
upon  Zion  Hill  or  in  the  old  God's  acre  by  the  roadside.  How- 
ever, no  matter  where  they  found  a  resting-place,  it  was  their 
services,  together  with  such  of  the  Brethren  and  Sisters  as  sur- 
vived, that  made  this  spot  "  holy  ground  " — I  may  say  holy  in 
a  double  sense  :  First,  as  it  is  the  resting-place  of  the  patriots 
who  gave  their  life  for  their  country's  independence  ;  secondly, 
as  it  was  sanctified  by  a  religious  community  who  never  lost 
sight  of  their  duty  to  God  or  their  fellow-man. 

Rev.  Peter  Miller  was  well  known  to  General  Washing- 
ton, by  whom  he  was  greatly  respected.  In  this  connection 
it  is  well  to  repeat  an  oft-told  story  of  Jaebez's  Christian 
spirit  and  magnanimity.  The  account  here  presented  was 
written  early  in  the  present  century,  and  was  some  years 
later  elaborated  by  the  late  Dr.  W.  M.  Fahnestock.  Al- 
though containing  a  few  minor  historical  inaccuracies  the 
original  manuscript  is  printed  in  its  entirety  : 


The   U'idnian  Incident.  427 

Next  to  Benedict  Arnold,  we  may,  perhaps,  rank  Michael 
Widtnan,  not  for  any  corresponding  traits  of  talent  or  charac- 
ter, but  for  his  perfidy  and  pusillanimity. 

Soon  as  the  news  was  spread  abroad  of  the  colonies  having 
thrown  off  their  allegiance  to  their  Sovereign,  the  King  of 
Great  Britain — the  people  of  almost  every  county  or  district 
organized  themselves  into  committees  of  safety,  who  undertook 
to  succor  the  cause  of  freedom,  and  aid  in  supplying  the  means 
to  carry  on  the  conflict  for  independence.  Distinguished 
among  these  organizations  was  the  Committee  of  Safety  of 
Lancaster  county,  Pennsylvania  ;  at  whose  head  was  Michael 
Widman,  a  prominent  enterprising  citizen,  who  had  been  ex- 
ceedingly zealous  in  the  cause  of  his  country. 

Widman  kept  a  public-house  at  the  crossings  of  the  Lancas- 
ter and  Reading  road  with  the  Brandywine  and  Paxton  road, 
a  short  distance  from  Epbrata,  the  German  Seventh-day  Bap- 
tist settlement.  There  was  no  man  more  active,  nor  of  bolder 
pretensions,  than  the  same  Michael  Widman,  while  the  star  of 
freedom  was  in  the  ascendant ;  but  he  proved  to  be  only  a  fair- 
weather  man — a  time-serving,  truckling  dastard — one  moved 
by  the  lowest  impulses  of  the  human  heart,  the  basest  cowardice 
and  the  basest  treachery. 

One  evening  soon  after  General  Howe  had  taken  possession 
of  the  city  of  Philadelphia,  two  men,  who  had  come  incog,  to 
reconnoitre  the  Ephrata  establishment,  to  which  place  the 
wounded  soldiers  were  sent  by  General  Washington  after  the 
battle  of  Brandywine,  rode  up  to  Widman' s  tavern,  and  asked 
for  lodgings.  While  they  were  seated  at  their  supper,  soon 
provided,  they  addressed  Widman  pleasantly,  who  was  standing 
with  his  back  to  an  open  window ;  and  after  some  common- 
place remarks,  Widman  blusteringly  inquired,  "Whether  they 
knew  how  that  insidious  scoundrel  General  Howe  was  getting 
along  in  Philadelphia." 

Flushed  instantly  by  the  invidious  remark,  one  of  the  men 
asked  with  some  warmth,  ' '  What  sir,  would  you  think  if  you 
were  to  see  General  Howe  before  you  ?  ' ' 

"  Think?  "  he  replied,  as  hastily,  "  I  think  I  should  see  as 
d d  a  scoundrel  as  ever  walked." 


428  The  German  Sectarians  of  Pennsylvania. 

In  an  instant  the  stranger  sprang  to  his  feet,  and  present- 
ing a  pistol  to  Widman's  breast,  exclaimed,   "You   d d 

rebel,  you  are  a  dead  man." 

With  as  great  agility,  Widman  threw  himself  out  of  the 
window,  backwards,  and  thus  saved  himself.  As  the  night 
was  dark,  he  eluded  pursuit :  and  the  strangers,  fearing  a  dis- 
turbance in  the  neighborhood  from  the  occurrence,  left  imme- 
diately, and  were  never  seen  again  in  those  parts. 

Although  a  tavern-keeper,  Widman  was  the  most  prominent 
man  in  that  part  of  the  country  at  the  time,  and  always  exer- 
cised an  influence,  for  weal  or  for  woe,  as  he  bent  his  inclina- 
tions. He  lived  about  midway  between  Ephrata  and  the  old 
German  Reformed  Church  of  that  vicinity,  to  which  Peter 
Miller  ministered  before  he  embraced  the  principles  of  the 
Seventh-day  Baptists,  and  became  a  brother  in  the  monastic 
establishment  over  which  he  was  soon  called  to  preside  as 
Prior.  Widman  was  one  of  the  ' '  Vorstehers' '  in  the  German 
Reformed  Church  at  the  time  Miller  changed  his  views  of 
divine  truth  and  attached  himself  to  the  Baptists,  and  perse- 
cuted him  unrelentingly  and  to  the  most  shameful  extent ;  even 
made  it  his  habit  to  spit  in  the  venerable  old  man's  face  every 
time  and  everywhere  he  met  him,  and  otherwise  abused  and 
maltreated  him  scandalously. 

After  Widman's  escape  through  the  window,  he  first  directed 
his  course  to  the  cornfield,  then  to  the  rocky  margin  of  the 
Kochhalekung  (now  Cocalico) ,  but  not  feeling  safe  or  secure 
anywhere,  and  regarding  his  days  numbered  if  detected,  he,  in 
his  extremity,  sought  a  place  where  no  one  would  ever  sus- 
pect him  of  being  concealed,  and  hid  himself  in  the  Brothers' 
House  in  Ephrata,  of  whom  he  had  been  such  a  reviler  and 
persecutor — not  only  of  the  Prior  but  of  many  other  brethren. 
Entering  its  long  narrow  passages,  which  were  never  barred  at 
night,  he  made  his  way  quietly  to  the  attic,  or  rather  the  upper 
unoccupied  loft,  in  the  peak  of  its  high  roof,  and  there  lay 
behind  a  stack  of  chimneys,  three  days  and  three  nights  with- 
out food  or  drink.  Ruminating  on  his  position,  his  sad  pre- 
dicament, and  fearing  the  worst,  he  resolved  to  go  to  Philadel- 
phia and  endeavor  to  conciliate  General  Howe,  and  finding  his 


Treason.  429 

way  out  again,  about  miduight  on  the  fourth  night  he  com- 
municated his  purpose  to  his  wife,  supplied  himself  with  money 
and  such  clothing  as  he  deemed  needful  and  set  out  at  once  for 
the  city. 

On  his  arrival  in  Philadelphia  he  hastened  to  General  Howe's 
quarters,  and  asked  admission  on  the  plea  of  having  important 
matters  to  communicate  to  the  commanding  officer. 

When  Widman  was  ushered  into  the  presence  of  General 
Howe  he  became  very  much  embarrassed,  and  could  not  give 
utterance  to  a  single  word.  To  break  that  unmeaning  pause, 
the  General  inquired,  "  With  whom  am  I  in  communication?" 
Widman  hesitated,  and  then  said,  that  "when  assured  that 
forgiveness  would  be  granted  to  one  who  had  embraced  the 
American  cause  from  the  onset,  and  had,  in  his  zeal,  been  dis- 
courteous to  the  royal  cause  and  its  adherents,  he  would  add 
important  information  of  stores  and  ammunition  concealed  for 
the  rebels." 

While  making  this  declaration,  two  officers  were  thumbing 
a  book  of  entry  on  record  before  them,  and  before  General 
Howe  opened  his  lips  in  reply,  the  officers  directed  his  atten- 
tion to  the  page  before  them.  After  reading  a  short  paragraph, 
during  which  he  glanced  his  eye  several  times  at  Widman,  he 
suddenly  exclaimed,  "Ah  !  sir,  you  are  Michael  Widman." 

It  was  like  a  thunderbolt  to  him.  He  fell  on  his  knees,  and 
besought  his  mercy,  and  not  only  begged  like  a  poor  culprit, 
but  proffered  his  services  to  perform  any  duty  against  the 
Americans. 

General  Howe's  only  reply  was,  "  that  it  was  the  policy  of 
the  British  officers  to  encourage  disaffection  in  the  rebel  ranks  ; 
yet,  one  who  had  occupied  such  a  position  in  the  confidence  of  his 
countrymen  as  he,  Widman  had,  and  could  prove  treacherous 
to  them  on  so  slight  a  pretext — such  a  cowardly,  contemptible 
pretext — could  never  be  trusted  in  the  Royal  cause  ; ' '  and  gave 
him  permission  to  depart,  with  orders  that  he  be  seen  safely 
beyond  the  English  outposts.  Widman  had  not  left  his  home 
two  days  before  his  wife  proclaimed  his  purpose  of  dark  treach- 
ery. Despatches  were  sent  to  all  the  American  stations  con- 
nected with  the  immediate  detachments,  apprising  the  officers 


43°         The  German  Sectarians  of  Pennsylvania. 

in  command  and  Committee  of  Safety  of  the  lower  counties  of 
Widman's  design,  and  all  were  on  the  alert  to  secure  him. 

On  approaching  the  first  outposts  of  the  American  lines,  he 
was  discovered  and  arrested.  He  was  carried  to  the  nearest 
Block  House,  at  the  Turk's  Head,  now  West  Chester,  where 
he  was  carefully  kept  in  durance  until  a  court-martial  was 
summoned  on  his  case. 

The  action  of  the  Court  was  prompt  and  summary,  and 
he  was  adjudged  to  be  hung — the  penalty  for  traitors  in  that 
day. 

Among  all  who  expressed  an  opinion  on  his  base  treach- 
ery, among  his  neighbors,  who  denounced  him  without  stint, 
there  was  but  one  person  who  withheld  condemnation  and  de- 
nunciation— but  one  soul  that  cherished  a  kindly  thought  for 
him,  and  that  was  Peter  Miller,  the  much-abused  Peter  Miller. 

Peter  Miller,  on  hearing  of  his  arrest,  set  out  immediately, 
to  the  Camp  at  Valley  Forge  ;  at  which  place  he  arrived  just 
as  General  Washington  had  approved  and  despatched,  by  a 
courier,  the  finding  of  the  court-martial.  Miller,  being  in- 
timately acquainted  with  General  Lee,  who  had  visited  him 
frequently,  at  Ephrata,  as  a  scholar,  was  presented  to  the 
Commander-in-chief  immediately.  Washington  received  him 
graciously,  for  he  had  heard  much  of  him  favorably,  as  con- 
nected with  the  Ephrata  monastic  establishment  during  the 
war  of  1756 — the  French  war,  as  it  was  denominated — and  had 
the  highest  testimonials  of  him  in  advance  of  this  interview, 
from  all  the  officers  and  surgeons  in  attendance  on  the  wounded 
at  the  Cloister. 

Washington  requested  him  to  be  seated,  but  Miller  replied 
that  his  business  with  him  would  not  admit  of  a  moment's 
delay — that  it  required  immediate  despatch,  and  instantly  pro- 
ceeded to  plead  for  mercy  towards  Widman  most  forcibly,  most 
eloquently. 

It  was  a  majestic  tableau  to  look  upon  the  American  Com- 
mander-in-chief, General  Lee,  and  several  other  staff  officers, 
and  Peter  Miller,  in  his  monastic  wardrobe,  standing  in  front, 
forming  a  most  imposing  group.  Peter  Miller  was  a  tall  man, 
of  much  grace,  clad  in  a  long  gray  tunic  or  toga,  secured  by  a 


Jacbcz's   Christian    Charity.  431 

single  belt  around  his  waist,  while  the  cowl  thrown  back  ex- 
posed his  exuberant  snowy  hair  and  strong  white  beard, 
flowing  in  graceful  waves  over  his  shoulders  and  covering  his 
whole  chest  in  front,  while  his  expressive  face,  strongly  marked 
with  intelligence  and  benignity,  was  animated  by  the  warmest 
benevolence,  as  he  sued  for  the  life  of  a  fellow-being.  All 
were  absorbed  in  listening  to  the  burning  words  falling  from 
the  Prior's  lips,  which  subdued  the  military  idea  of  retaliation 
almost  entirely  in  every  breast.  All  began  to  regard  the  Com- 
mander-in-chief as  disposed  to  exercise  his  prerogative  of 
mercy ;  but  rallying  himself  to  the  responsibilities  of  his  sta- 
tion, he  replied:  "  Friend  Miller,  there  is  scarcely  anything  in 
this  world  that  I  would  deny  to  you,  but  such  is  the  state  of 
public  affairs  that  it  would  be  fatal  to  our  cause  not  to  be 
stringent,  inexorable  in  such  matters,  and  make  examples  of 
renegades  to  the  cause  of  Liberty  ;  otherwise  I  should  most 
cheerfully  release  your  friend."  "  Friend  !"  exclaimed  Miller, 
interrupting  General  Washington,  and  at  the  same  time  throw- 
ing up  both  hands,  as  if  in  attestation  to  the  Searcher  of  Hearts, 
' '  He  is  my  worst  enenry — my  incessant  reviler.  For  a  friend 
I  might  not  importune  you  ;  but  Widman  being,  and  having 
been  for  years,  my  worst  foe,  my  malignant,  persecuting 
enemy,  my  religion  teaches  me  '  To  pray  for  those  who  despite- 
fully  use  me.'  " 

The  tears  coursed  down  the  brave  old  Commander's  cheek, 
and,  taking  Miller  by  the  hand,  he  replied  :  "  My  dear  friend, 
I  thank  you  for  this  lesson  of  Christian  charity.  I  cannot 
resist  such  a  manifestation  of  our  divine  religion  ;  the  pardon 
shall  be  granted  on  one  condition,  and  that  is,  that  j^ou  be  the 
bearer  of  it  yourself,  and  hand  it  to  the  commanding  officer  at 
Turk's  Head  in  Widman' s  presence." 

Miller  assented  to  the  condition  ;  the  pardon  was  prepared 
with  least  possible  delay  and  handed  to  the  Prior,  who  set  out 
immediately,  and  reached  the  Turk's  Head  on  foot  late  that 
night,  a  distance  of  eighteen  or  twenty  miles. 

Rising  early  next  morning,  after  a  sleepless  night,  he  found 
the  front  of  the  Block  House  surrounded  by  a  few  soldiers 
drawn  up  in  a  hollow  square,  having  a  gibbet  in  the  centre, 


432         The  German  Sectarians  of  Pennsylvania. 

and  Widman  standing  on  the  step,  with  a  rope  adjusted  round 
his  neck,  addressing  those  present.  He  acknowledged  his 
treachery,  and  acquiesced  in  the  award  ;  warned  them  to  faith- 
fulness and  steadfastness  to  the  cause  of  Liberty  ;  and  just  as 
he  was  beseeching  mercy  from  above,  Miller  stepped  forward 
and  handed  to  the  commanding  officer  a  package,  stating  in  an 
undertone  that  it  was  from  the  Commander-in-chief  in  refer- 
ence to  the  matter  before  them.  While  the  commander  of  the 
post  was  perusing  the  document  Widman  espied  Peter  Miller. 
He  flushed  and  became  greatly  agitated,  not  knowing  anything 
of  the  design  of  the  Prior's  visit,  and  could  only  assign  his 
presence  to  the  gratification  it  would  afford  him  to  see  so  vile 
and  abusive  a  persecutor  receive  his  just  deserts. 

Widman,  summoning  up  courage,  addressed  Miller  from 
where  he  stood  :  ' ;  Peter  Miller,  whatever  has  prompted  your 
presence  at  this  place  at  this  time,  I  avail  myself  of  the  occa- 
sion to  acknowledge  my  great  and  multiplied  abuse  and  per- 
secution with  which  I  have  followed  you  for  years  past,  and 
esteem  it  the  kindest  providence  that  I  have  the  opportunity 
to  retract  my  numerous  vilifications  and  outrages  upon  you  and 
crave  your  forgiveness.  My  unmitigated  persecution  of  you 
was  beyond  measure  ;  and  although  I  have  no  right  to  look  for 
forgiveness  for  such  wanton  maltreatment,  yet  I  trust  that  I 
may  find  pardon  above ."  The  commanding  officer  inter- 
rupted Widman  at  this  point,  by  announcing  to  him  that  the 
Commander-in-chief  had  granted  a  pardon  for  his  crime,  and, 
presenting  Peter  Miller,  added,  "  Here  is  your  deliverer." 

ENTION  has  been  made  of  Peter  Miller's  ac- 
tivity and  fostering  care  of  the  congrega- 
tions west  of  the  Susquehanna.  His  in- 
terest in  these  two  churches  continued  until 
his  death  ;  a  number  of  his  letters  are  in  the 
possession  of  the  writer  all  teeming  with  love  and  solicitude 
for  the  two  churches  on  the  Bermudian  and  Antietam.  His 
declining  years  were  clouded  with  the  infirmities  of  age  and 
the  natural  decline  of  the  old  monastic  establishment.     A 


Missive  to  Antic  I  am.  433 


Cphrvd*  <^£<P  ffney  ljy% 

Fag-simile  of  Letter  from  Jaebez  to  the  Antietam  Community, 
Original  in  Sachse  collection. 


434  The  German  Sectarians  of  Pennsylvania. 

few  years  before  his  death  he  had  a  fall  and  fractured  his 
hip  ;  this  lamed  him  so  that  any  journey  was  out  of  question. 
He  died  September  25,  1796,  aged  86  years  and  9  months. 
But  little  is  known  of  his  latter  days.  A  letter  written 
by  Brother  Kenan  (Jacob  Funck),  now  in  the  writer's 
collection,  tells  us  that  for  some  considerable  time  before 
his  end  he  was  poorly,  and  that  on  the  nth  of  September 
he  had  another  fall,  which  caused  him  to  take  to  his  bed 
until  he  died.  His  funeral  was  set  for  the  28th.  The 
funeral  was  a  sad  one.  The  grave  was  dug  beside  that  of 
Beissel,  and  preparations  were  made  for  a  large  funeral. 
As  all  of  the  celibates  were  old  and  more  or  less  feeble,  it 
was  determined  to  invite  a  clergyman  to  perform  the  last 
rites.  We  are  told  that  as  the  Reformed  pastor  refused  to 
officiate,  recourse  was  had  to  the  pastor  of  the  nearest 
Dunker  congregation.  Upon  the  day  set  for  the  funeral  a 
terrific  storm  raged,  the  rain  falling  in  torrents ;  yet,  not- 
withstanding, a  large  concourse  of  people  were  present. 
Brother  Jacob  Stall,  the  Dunker  preacher,  delivered  a  suit- 
able sermon,  taking  for  his  text,  Rev.  xiv :  12,  13. 

' '  Here  is  the  patience  of  the  saints  :  here  are  they  that  keep 
the  commandments  of  God,  and  the  faith  of  Jesus. 

' '  And  I  heard  a  voice  from  heaven  saying  unto  me,  Write, 
Blessed  are  the  dead  which  die  in  the  Lord  from  henceforth  : 
Yea,  saith  the  Spirit,  that  they  may  rest  from  their  labors ; 
and  their  works  do  follow  them. ' ' 

After  which  the  mortal  remains  of  Prior  Jaebez  were  con- 
signed to  the  dark  and  narrow  cell,  there  to  rest  until  the 
last  trump  shall  blow. 

The  inscription  upon  the  tombstone  reads  : 
Hier  liegt   begraben  |  Peter    MiixER  |  Gebiirtig    aus 
Oberamt  |  Lautern  in  Chur  Pfalz  |  Kam  als  Reformirter  | 
Prediger  nach  America  |  im  Jahr  1730  |  Wurde  |  unter  die 
Gemeine  in  |  Ephrata  getauftim  |  Jahr  1735  und  genant  j 


Jaebcz  to  Franklin.  435 

Brudcr  Jabez,  audi  ward  |  Er  nachmals  ihr  Lehrer  |  bis  an 
Sein  Eude  |  Entschlief  d.  25  September  |  1796. 

Peter  Miller  was  a  friend  and  correspondent  of  Benjamin 
Franklin.  They  were  fellow  members  of  the  American 
Philosophical  Society,  and  frequently  interchanged  ideas 
upon  scientific  topics.  The  following  letter  to  Franklin 
has  been  preserved  in  the  Archives  of  the  Society : 

After  we  had  Satiated  onr  philosophical  Appetite  in  your 
Excellency's  learned  Letters  so  far  as  our  Capacity  would 
admit ;  I  return  the  same  thankfully  :  it  is  astonishing,  how 
much  our  present  Age  is  refined  by  so  many  usefull  Discoveries. 
By  Your  Excellencys  Observations  on  Handels  Compositions  I 
Suppose,  that  You  are  still  a  Patron  of  Vocal  Music,  which  is 
an  excellent  Study,  and  a  Science  inferior  to  none  in  all  the 
World,  She  claims  a  Share  in  Mathematiks,  and  her  rules  are 
so  uniform  over  all  the  World,  as  that  2  times  2  are  4.  Besides 
there  is  nothing,  that  gives  greater  Delectation  to  human  Minds 
than  Vocal  Music,  as  Plato  says  :  Musicam  divini  quid  Spirare, 
if  she  sounds  out  the  Praise  of  the  Most  High,  for  which  she 
is  solely  calculated.  Her  noble  Character  was  greatly  abused 
by  Handel  and  others  in  theatrical  Diversions,  and  they  have 
greatly  hurted  her  heavenly  Sweetness  by  their  curl'd  Compo- 
sitions, when  they,  as  Your  Excellency  has  well  observed, 
sometimes  dwell  two  Minutes  on  one  Syllable,  which  is  a  great 
Nonsance  in  Music.  Further  it  is  a  grand  Mistake  in  a  Con- 
cert, when  all  Sorts  of  Instruments  are  joined  with  the  vocal 
Music  without  Consideration,  for  thereby  the  Dignity  of  the 
human  Voice  is  eclipsed  :  and  I  am  of  Opinion,  that  among  all 
musical  Instruments  non  would  insinuate  itself  better  with 
human  Voices  than  Your  Excellency's  new-invented  Glass- 
Organ.  The  human  Voice  is  a  most  noble  Instrument,  by 
which  a  Man  may  reveal  his  most  intimate  Recesses,  even  as 
God  Himself  made  known  by  His  eternal  Word  :  many  ways 
have  been  contriv'd  to  refine  the  Voice  for  Singing,  and  for 
this  Purpose  Castrates  were  introduced,  for  it  was  supposed, 
that  human  Cohabitation  hurts  the  voice,  Vox  enim  vaucescit. 
I  should  think,   the  Convents  would   afford  the  best  Voices 


436  The  German  Sectarians  of  Pennsylvania. 

without  violating  Nature,  and  what  I  have  learn' d  by  Ex- 
perience, is,  that  with  a  Convent-Man  his  juvenile  Voice  returns, 
when  sixty  years  old,  and  I  know  Sundry,  who  have  sung  the 
Bass  in  their  Youth,  and  now  are  employ'd  in  the  highest 
voice.  I  beg  Your  Pardon  for  my  Garrulity,  and  wish  that 
the  Lord  our  God  would  prolong  Your  Days  for  the  public 
Utility,  and  grant  You  his  paternal  Assistance,  in  all  heavy 
Struggles,  which  may  befall  you  in  your  grand  Age,  in  wishing 
this  I  remain 

Your  Excellency's 
Ephrata  the  most  humble  Friend 

10th  of  Oct :  1786.  peter  Miller 

To  His  Excellency  Benjamin  Franklin. 

Reference  was  made  in  the  early  pages  of  this  chapter  to 
a  paper  read  before  the  American  Society  for  Promoting 
Knowlege.  At  a  later  day  another  paper  was  prepared  to 
be  read  before  the  United  Society,  diligent  search,  how- 
ever, fails  to  bring  to  light  any  note  upon  it  in  the  minutes. 
The  original  is  in  the  collection  of  Mr.  George  Steinman,  of 
Lancaster.     It  is  here  reproduced  verbatim  : 

PETER   MILEERS'    SCHEME  OF   FLOATING    FIRE-WOOD 
ON   CREEKS. 

The  bringing  of  fire-wood  to  the  towns  in  creeks  by  water 
is  an  article  as  unknown  in  this  Province  as  necessary  as  he  is 
for  to  supply  such  towns  with  wood,  who  are  not  distant  from 
such  creeks.  In  Germany  it  is  a  very  important  business  and 
requires  a  peculiar  skill,  which  I  shall  mention  here.  When 
the  trees  are  cut  down  of  that  wood,  which  is  intended  to  be 
sent  to  any  town  by  water,  the  trunk  must  not  be  severed  from 
the  top  for  the  space  of  three  months  ;  for  also  the  top  draws 
out  of  the  trunk  all  humidity,  which  commonly  do  make  wood 
sinking,  the  fire-wood  thus  prepared,  and  being  well  dry'd  in 
the  Summer  season,  is  then  carried  in  the  water,  for  which 
purpose  any  small  branch  of  Conestoga  river  will  serve,  for  if 
any  place  there  is  defect  of  water  and  rifts,  they  force  the 
wood  over  the  rifts  by  a  damn  made  in  a  hurry,  which  they 


The  Floating  of  Fire-wood.  437 

call  in  their  proper  language,  to  captivate  water,  or  they  carry  it 
down  said  little  runs  by  freshes,  till  they  reach  larger  streams, 
where  wood  without  danger  can  be  safely  conducted  to  the 
destined  places,  at  which  places  a  cross-boom  must  be  made,  to 
stop  said  wood,  which  is  how  its  structure  ought  to  be,  neces- 
sity will  teach,  and  it  ought  to  be  observed,  that  nothing  but 
high-water  is  dangerous  for  that  purpose,  being  apt  to  destroy 
the  cross-boom  and  carry  by  its  rapidity  the  wood  down  the 
water,  for  which  reason  the  said  cross-boom  ought  to  be  emp- 
tied and  kept  clear  of  wood,  as  much  as  possible. 

The  wood  intended  to  be  floated  may  lay  in  any  water  safely 
(high  water  excepted)  for  the  space  of  5  weeks  without  soak- 
ing so  much  water  as  to  make  it  sink,  which  experience  had 
teached  by  heckary  [sic] ,  which  is  accounted  to  be  the  heaviest 
of  all  fire-wood. 

The  branches  of  Conestoga  River  extend  very  far  into  a 
country  plentiful  of  all  sorts  of  timber  fit  both  for  building  and 
fire,  and  the  farmers  do  destroy  every  year  a  great  quantity 
thereof,  having  no  use  for  it.  At  Emanuel  Carpenter's  two 
head  branches  of  said  river  join  together,  each  branch  has  sev- 
eral other  branches,  as  Cogolico  receives  Middle  Creek  and  some 
others  without  names.  All  the  circumjacent  country  is  well 
timbered,  and  it  is  possible  to  bring  said  branches  wood  any 
fresh  altho  there  be  obstruction  therein,  for  the  fresh  carrieth 
the  wood  over  all  the  damns,  and  as  it  is"  but  a  small  water, 
you  can  stop  the  wood  at  any  place  before  you  reach  the  river 
itself,  till  the  fresh  is  gone,  but  if  you  are  come  to  the  river 
itself,  you  are  to  wait  for  common  water,  for  a  fresh  would  by 
its  impetuosity  destroy  your  cross-boom.  Whereas  it  seems, 
that  the  river  Conestoga  for  the  floating  of  wood  ought  to  be 
clear  of  all  obstructions,  but  the  case  in  smaller  branches  is 
very  different  from  this. 

Another  branch  of  Conestoga  extendeth  itself  far  towards 
the  east,  and  received  several  other  branches,  the  chief  thereof 
is  Muddy  Creek,  which  taking  its  course  through  a  country 
marvellously  stored  with  timber,  could  alone  supply  a  large 
town  with  fire-wood,  and  it  seems  practicable,  that  fire-wood 
by  that  branch  could  be  brought  from  ten  miles  distant  from 


438  The  German  Sectaria7is  of  Pennsylvania. 

Reading  to  Lancaster,  as  also,  that  other  towns  in  the  province 
will  in  time  to  come  make  recourse  to  the  same  method,  ex  : 
gr  :  Reading  by  that  way  could  receive  the  fire-wood  not  only 
from  dulpehakin  but  even  from  the  Tiscarora  Hills. 

The  following  poem,  composed  in  honor  of  Prior  Jaebez, 
is  said  to  be  from  the  pen  of  Francis  Hopkinson : 

"To  Peter  Miller,  Principal  of  the  Society  of 

DUNKERS,    EPHRATA. 

"  TH  '  Eternal  God  from  His  exalted  throne 
Surveys  at  once  earth,  heav'n  and  worlds  unknown: 
All  things  that  are  before  His  piercing  eye 
Like  the  plain  tracings  of  a  picture  lie  ; 
Unutter'd  thoughts,  deep  in  the  heart  conceal'd, 
In  strong  expression  stand  to  Him  reveal'd  ; 
Thousands  and  twice  ten  thousands  every  day 
To  Him  or  feign'd  or  real  homage  pay  : 
Like  clouds  of  incense  rolling  to  the  skies, 
In  various  forms  their  supplications  rise  : 
Their  various  forms  to  Him  no  access  gain, 
Without  the  heart's  true  incense,  all  are  vain  ; 
The  suppliants'  secret  motives  there  appear 
The  genuine  source  of  every  offer'd  prayer. 

"  Some  place  RELIGION  on  a  throne  superb, 
And  deck  with  jewels  Her  resplendent  gray  ; 
Painting  and  sculpture  all  their  powers  display, 
And  lofty  tapers  shed  a  lambent  ray. 
High  on  the  full-ton'd  organ's  swelling  sound 
The  pleasing  anthem  floats  serenely  'round  ; 
Harmonic  strains  their  thrilling  pow'rs  combine, 
And  lift  the  soul  in  ecstasy  divine. 

"  In  Ephrata's  deep  gloom  you  fix  your  seat 
And  seek  RELIGION  in  the  dark  retreat ; 
In  sable  weeds  you  dress  the  heav'n-born  maid, 
And  place  Her  pensive  in  the  lonely  shade  ; 
Recluse,  unsocial,  you  your  hours  employ, 
And  fearful,  banish  every  harmless  joy. 

"  Each  may  admire  and  use  their  favorite  form, 
If  heav'n's  own  flame  their  glowing  bosoms  warm. 
If  love  divine  of  God  and  man  be  there, 
The  deep-felt  want  that  forms  the  ardent  prayer. 
The  grateful  sense  of  blessings  freely  given, 
The  boon,  unsought,  unmerited  of  heav'n. 


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Ephrata  so  Meek,  so  Low. 


439 


"  Tis  true  devotion  .  .  .  and  the  Lord  of  love, 

Such  pray'rs  and  praises  kindly  will  approve, 

Whether  from  golden  altars  they  arise, 

And  wrapt  in  sound  and  incense  reach  the  skies  ; 

Or  from  your  Ephrata,  so  meek,  so  low, 

In  soft  and  silent  aspirations  flow. 

"  Oh  !  let  the  Christian  bless  that  glorious  day, 
When  outward  forms  shall  all  be  done  away, 
When  we  in  spirit  and  in  truth  alone 
Shall  bend,  O  God  !  before  thy  awful  throne, 
And  Thou  our  purer  worship  shalt  approve 
By  sweet  returns  of  everlasting  love." 


The  Old  Johnson  House,  Germantown. 


CHAPTER    XXI. 

ISSUES   OF   THE   KLOSTER   PRESS. 


'ontinuing  our  resunik  of  the 
issues  of  the  Ephrata  press, 
the  first  publication  to  at- 
tract our  attention  is  Part  I  of 
"  Beissel's  Theosophical  Les- 
sons," a  quarto  of  432  pages. 
Of  these  350  are  taken  up  with 
267    lessons   or    lectures,   all 
based  upon  his  ascetic,  mystic 
and  theosophical  doctrines,  44 
pages  are  devoted  to  theosoph- 
ical proverbs,  or  more  properly- 
speaking,  "The  Rules  for  a 
Solitary  Life,"  while  the  remaining  36  pages  are  filled  with 
devout  and  theosophical  poems.     The  title  reads  : 

Erster  Theil  \  Der  \  Theosophischen  \  Lectionen  \  Betref- 
fcnde  die  Schulen  des  einsamen  \  Lebens.  |  Ephrata  ge- 
druckt  im  Jahr  IJ52. 

Another  issue  belonging  to  this  immediate  period  is  a 
small  quarto  of  32  pages — Neuer  Nachklang  des  Gesangs 
der  Einsamen  Ttirtel  Taube. 

It  contains  12  hymns  and  a  poem  upon  the  "  Divine  Pas- 


Hamilton  Arms. 


440 


Franklin's  Lancaster  Press. 


441 


sion."    It  was  issued  without  any  title-page  or  imprint,  but 
conforms  in  every  respect  with  the  issi:e  of  1747.186 

Even  while  the  above  book  was  upon  the  press,  Benjamin 
Franklin,  becoming  jealous  of  the  Brotherhood  press,  and  its 
possible  influence  upon  the  Germans  in  Lancaster  and  the 
adjoining  counties,  planned  to  establish  a  German  and  Eng- 


fgrlicr  SMI 

lecfiotuit/ 

2kttfffcn&e  &ic  ®d>u(cn  Ui  euifamat 
Scrotf. 


ephrata  flc&mtft  un  3abs  17S2, 


ber  cinftimen 

lauSe. 


<w£$>  ©OtMfi.-fj  bodj  fliii 
<l  null  auf  uiclntn  grofen 
©ttinctljen,  u.  tvitbctSuni; 
nut  nnr  tat  Citcn  fangt  unb 
nagt:  Id)  tjab  ja  alkn  Slcifju. 
Jrci!  von  gantjem  £>cr()fn,bai 


teif  Mm  gteff  ©to  mi*  (jat 
fo  tdtcrlia)  gtrlflcn  au«  Ml 
SBtlt,  tin  Id;  wt  »ltlem€tl& 
efft  war  wn  ©airTjtn  miiDf, 
urn  alio nur  alicin  ju  tbun,n>a« 
tn  gcfdDr.    Sffilt  frru'big  foru 


ju  man  Cebtn  felbf),  auft  rtu=  tc  id;  balb  ntlcd  fatjrfii  fafltn, 
Icrft  Ijlii  grivagt:  fnnfi  bu  ban  tval  fid;  Jan  grofc  ©utfor)auf» 
frb/nju?"irf)  niulija  faft  »cr>  fig  frben  (nflin. 
gtfjtn  veil  grofcm  £attcn!(ib,  4.  U.obrSglcfrfjrrjor)lfdjrlnf, 
well  bu  niajr  r)6rlr  mnnSlitm  old  n>dre  Id)  wgcfltn,  fo  Mr 

1.  <ajntum  bift  bu  fo  barrier)  boa)  nldjt  auf  ju  flcfjrn  6r(# 
tern  arrow  Xfioii  unb  Cfi"if"?  nrlrcu;  nub  ob  frtjon  inanojen 
id)  bin  M  nld)t  ein  Jflli;  brrjag  unb  3af)r  berrubt  grftf« 
foldjts  tragen  fan;  mil  una)  fen,  fo  tvtlfj  id;  bod),  inrin 
Mini  brine  ©utimSerCen[eiT©Dtttt>irbmiriiod;ffebrnt>rp. 
flufrauiiien,  bafi  inuli  frijnroie.Dbglrtd;  bet  3aniiiier  gtcii  in 
wirrraufbclnerl'rbtn&^nbiibrnbetrubtrnxagrn,  fororrbe 
Id)  tjnt'Cjn  uiiibidjnitinSiIlciJidjbodjnodjBon  ©ottcS8u» 
r)iiigrben,mib  bab  tcrpaUniriiUK  fagrn. 
jag  cm  ruincrfia)c4  ttbcti.       r.  2)od;  iff  annorp  jut  3<(» 

).  3ft  bann  uergeffrrt  flarjberfelbe  2to(l  wtborgen,  teui 


lish  printing  office  in  Lancaster  city,  which  would  counter- 
act such  influence. 

For  this  purpose  Franklin  in  1751  sent  a  press  with  a  lot 
of  German  and  English  type  to  Lancaster,  and  the  "  New 
Printing  Office,  near  the  Market,"  was  opened  the  same 
year.  It  appears  to  have  been  in  charge  of  one  James 
Chattin.  The  only  issue  was  an  almanac  for  1752.  Chat- 
tin  was  soon  recalled  to  Philadelphia,  the  office  removed  to 
King  street  and  reopened  under  a  new  management  with 
increased  facilities.  Both  German  and  English  printing 
was  to  be  done  there, — the  former  by  Heinrich  Miller,  the 
latter  by  Samuel  Holland. 


186  <j>ke  oniy  known  copy  is  in  the  collection  of  the  writer. 


442  The  German  Sectarians  of  Pennsylvania. 


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^Ci  2.S.3  *sS«Ji 

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Lancaster  Gazette.  443 

The  first  issue  of  this  press  under  the  new  management, 
so  far  as  known,  was  a  circular  letter  of  the  Reformed  Con- 
gregations, setting  forth  the  successful  results  of  Rev. 
Michael  Schlatter's  collecting  tour.187 

By  far  the  most  important  issue  of  this  press,  however, 
was  a  newspaper  published  fortnightly  : 

Die  I  Lancasterschc  |  Zeitung :  \  Oder,  \  Ein  Kurzer  Be- 
griff\  Der  \  Hanplsachlichsten  Ans-  \  landisch-  und  Ein- 
hei-  I  mischen  Neuigkciten.      The  |  Lancaster  Gazette :  | 
or,  I  A  Compendium  |  of  the  |  Most  material  Foreign  |  and 
Home  News. 

This  was  a  folio  13x854  inches.  The  first  number  was 
issued  January  15,  1752,  and  was  printed  in  German  and 
English  in  parallel  columns,  the  bilingual  heading  being 
separated  by  the  Hamilton  Arms.  Eleven  numbers  were 
issued  by  the  firm  of  Miller  &  Holland,  then  a  disagree- 
ment arose  between  the  two  men  and  Miller  withdrew  from 
the  firm,  and  in  the  twelfth  number  of  the  newspaper  the 
imprint  was  changed  so  as  to  read,  Printed  by  S.  Holland 
at  the  Post-office  in  King  Street. 

The  enterprise  did  not  prosper,  as  it  failed  to  receive  the 
support  of  either  the  English  or  Germans  of  the  interior 
counties.  The  last  number  (31)  bears  the  date  of  June 
5,  1753.  Franklin  by  this  time  had  become  thoroughly 
dissatisfied  with  his  venture  and  sold  the  plant  to  Hol- 
land, taking  in  payment  therefor  his  bond  dated  June 
14,  1753,  for  200  pounds,  a  fac-simile  of  which  is  here 
presented.188 

Accompanying  this  bond  is  the  curious  agreement,189  also 
presented  in  fac-simile  on  page  445. 

This  arrangement  proved  far  from  satisfactory  to  Frank- 
lin.    Early  in  the  year  Holland  was  ousted,  and  William 


197  Only  known  copy  in  Library  at  the  Hague. 

183  Original  in  collection  of  American  Philosophical  Society. 

189  Ibid. 


444  The  German  Sectarians  of  Pennsylvania. 

Hdd  and  firmly  bound  unto   ^^t*^„        •    jS7^*    ^» 

in  ifca  Scai  of    %yu^t)  ?/i*<*2  xJT) &£;wtj>zr 
— -,,         L.wtoMoiieyof.X^^     ,0  be  paid 
tome  did  </v.t^.ic^^^^>  J^,*^>^/C&^.    Al^ 

«=- _  -  certain  Attorney,  Executors,  Ad. 

mWftrator*  or  Aflijh*  TV whichTaymem  well  and  truly  to  be 
madj,       <j*  Qa    &*■*)  S"y  *'*&)  my     — 

. Heirs,  Executors  and  Admmiftrators. 

■ '  -  ——       finply  by  thefe  Picfents 

Sealed  wirh  /ny  Seal  Dared  the  C^u^Z^^C  b,y  0f 
^U*t-e^>  '  inthrYeargfouttardOnelncAfandSevea 
Hundred  enda!/^^- 1^*"      in  the  A^^lYeac 


^Hut 


of  the  Reign  of  bur  Sovereign  Lord  &vx<y  ACy^^e^> 
by  the  Grace  of  God.  "King  of  ISrtef Britain.  &c 

THE  Condition  of  this  Obligation Mich, 
That  if  the  AboVe-boundett    *^&m«*^  P^/en^-kJ 

Heirs,  Ewcutors,  Adminiflraiors,  or  any  of  them,  lhalt  and  do  well  and 
truly  tlayorcaufc  to  bejpaid  unto  rhe  above-narawl-  <?>o~f  **n*~ 
^f«*~&&*>,    &  certain  Artorney,  Executors, 

AdtruaitaoM.ot  Afligns,  the  juft  and  foil  Sum  of  £3WWW 
r£pgTt  .         lawful  Money  atarcGud,  on  the 

^  .    ^     *J*  S  __  •-■ -    -       -  -■**  -  ■**  nf  rtirtfcm* 


aSs^^S/^TK"  /***™*s  without  any  Fraud  or  further 
Delay,  then  ^TfcoveOhEgattoa  «»  **  Void.  «»#»  be  and  remain 
la  full  Ftwce  and  Virtue. 

Staid  ani  DitivmJM  / 

Bond  Printed  by  Samuel  Holland  at  Lancaster, 
and  given  to  benjamin  franklin. 


Samuel  Holland.  445 


ft-Al**'  ^/Wssi.*.^e.g    $6^i£x-a3  ^«a^<£i</  arz'z, 

<:^7Z^  *~/&  *7-~~  V^^^'f^ 


/Cor*/t>r     /<C<S*S**^  ^    ^^*"^    fret's, 

JIm£{s*  "o^    /Z'4~e*~jiy     -/Ip-  a^4V-  *-*C3    <&<^w  ~AGiJ^ZU3  ^r^^K 
#*o~y£    Jt43  y/jZ%*€^Zr-*'<X^      As^o*~*K"L7-    4c   *>-   44^y*y/'/&4>' 

/j&^C /*'£-  4e^  U~  **<*4  ^*-   ^pr  *£.  ^^^ 
/w?*^  q&£^  9*<4*4  0y4~*$&zr  t^^Xi^t^/^iit^^?^**^, 

C  ~        " 

Agreement  between  Franklin  and  Holland. 


446         The  German  Sectarians  of  Pennsylvania. 

Dimlap  became  manager  of  Franklin's  press  at  Lancaster, 
February  1,  1754,  remaining  there  until  April  1,  1757, 
when  he  too  went  to  Philadelphia. 

The  following  bill  is  among  the  Franklin  papers  in  the 
American  Philosophical  Society : 

William  Dunlap  to  Benjamin  Franklin,  Dr., 
To  hire  of  my  Printing  Office  at  Lancaster  from  February 
1,  1754,  until  April  1,  1757,  is  3  Years  &  2  Months  @  ^20. 
per  An' m  ,£61.13.4. 

We  know  of  no  Ephrata  imprints  bearing  date  of  1753. 
That  the  Brethren  in  the  printing  office  were  not  idle  is 


Watermark  Adopted  by  the  Community  after  the 
Expulsion  of  the  Eckerlins. 

shown  by  Acrelius,  who  notes  that  they  were  engaged  upon 
large  pieces,  some  two,  others  three  ells  long  (4  and  6  feet) 
engraved  on  wood,  for  printing  tablets,  consisting  of  verses 


Wondrous  Paradisaical  Concert.  447 

or  passages  of  Scripture.  This  is  the  earliest  mention  of 
what  we  would  now  call  poster  blocks,  or  wood  engraving 
upon  a  large  scale  in  this  country.  None  of  these  posters 
have  corne  down  to  us. 

In  the  Dauuer  collection  of  Manheim  there  are  three 
engraved  blocks,  such  as  were  used  to  print  linens,  these 
are  said  to  have  been  made  at  the  Ephrata  Kloster. 

Early  in  the  next  year,  1754,  however,  there  was  printed 
the  folio  known  as  the  Paradisisches  Wunderspiel  (Para- 
disaical Wonder-Music,  or  more  properly,  Wondrous  Para- 
disaical Concert).  A  full  description  of  this  issue,  together 
with  a  fac-simile  of  its  title-page,  has  been  given  in  a  pre- 
vious chapter.190 

This  book  of  212  pages  bears  the  imprint  Ephrattc  Sump- 
tibus  Socictaiis,  and  is  one  of  the  most  remarkable  specimens 
of  Pennsylvania  book-making.  The  text  begins  on  the  re- 
verse of  the  title.  The  page  is  not  quite  14  inches  in  length. 
Most  of  the  space  was  given  to  staff  lines,  the  notes  being 
filled  in  with  the  pen.  Provision  was  made  for  choruses  of 
four  parts,  in  some  pieces  for  six  and  even  seven  parts. 

The  text  over  the  staff  consists  partly  of  hymns,  partly  of 
adaptations  from  the  Song  of  Solomon  and  the  Apocalypse. 
Altogether  there  are  forty-nine  pieces.  The  end  of  each 
musical  phrase  is  marked  by  more  or  less  elaborate  penwork 
in  two  or  three  colors,  amounting  occasionally  to  an  illumi- 
nation, generally  in  the  shape  of  a  floral  design.191 

The  Wunderspiel  was  followed  with  a  German  version 
of  Bunyau's  "  Pilgrim's  Progress,"  issued  in  two  volumes 
duodecimo  of  280  and  264  pages  respectively,  at  the  expense 
of  the  Brotherhood : 

Eines  Christen  \  Reise  \  Nach  der  seeligen  \  Ewigkeit,  etc. 
Durch  I  Joh :  Bunian,  \  Lehrer  in  Betford,  |  Urn  seiner 
Fiirtrefflichkeit  willen  in  \  die  Hoch-Teutsche  Sprache  iiber- 

190  Cf.  p.  150. 

191  See  page  316,  ibid. 


448  The  German  Sectarians  of  Pennsylvania. 

setzt.  I  Ephrata  in   Pennsylvania.  |  Drucks   und    Verlags 
der  Bruderschafft,  |  Anno  1754. 

A  fac-simile  of  the  title-pages  of  both  first  and  second 
volumes  are  here  shown. 

xiaft  txc  mm         W&  Jv  I  tt  t  v  1 1 
tl>  IClfCtf/         atnftcrcr  5Wf, 

-y.    ,Y  SBormnm  unter  oettgm 

3Be($-f  c^mttsiMhmt 

3n  ntttrftieMtctyn  crtfaett  wmu  ^uuvwi 

einnen^ilDmi/         *"•*«. ro,t/ 

aC „*«*  JTx,!tt*«*     '  ©* G&riffcn QBcft  11. XlnJxrwe gcf^rricfit 9wf< 

tmcr  euofftflgm  un&  @0tt»fttqjm£fll  9nfi9t  md*  ^m. 

»Jfifj  JOH:       BUN1AN 

3«  OttfUftcr  eg**  *****      3n  ^^  epMd)  bf  fd)riebrt/ 

JOH:       BUNIAN,     .n»»^^^gj««f*«  »«***• 

Urn  fetnct  6$f  mtffi! S  wilktt  ill      C  J? $J'  J^?!  J§2£?n 

EPHRATA      in       Pcnnfylvariiit  EPHRATA  fll  Pennfylvania 

gjflitf*  unt>  2JtrIaa*  o«r  QJriUcrjyjaff,  few**  iitrt  Serial  Dot    <SrijXr®ajft 

Anoo    1  7  S  4.  Anno  j  7  5  <* , 

The  year  closed  with  an  English  edition  of  John  Freame's 
"  Scripture  Instruction,"  it  was  a  reprint  of  the  London  edi- 
tion of  1 71 3.  A  161110.  of  162  pages.  It  is  not  known  at 
whose  instance  this  was  printed.192 

During  1755  a  number  of  new  hymns  were  printed  at 
the  cost  of  the  Brotherhood,  as  an  appendix  to  the  Tnrtel 
Taube  of  1747.     It  was  a  quarto  of  112  pages  : 

Nachklang  \  Zum  \  G e sang  der  eins amen  |  Turtel  Taube, 
I  Enthaltend  eine  neue  Sammlung  \  Geistlicher  Leider.  | 
Ephrata  P)r?/chs  der  Bruderschafft  \  Im  Jahr  1735. 

Early  in  the  next  year,  1756,  we  have  another  collection 


For  another  unique  imprint  of  1754  see  page  466. 


Roses  and  Lilies. 


449 


of  devout  poems,  in  which  both  the  Brotherhood  of  Bethania 
and  the  Roses  of  Saron  were  interested. 

The  first  of  these  collections  is  known  as  the  Bruderlied, 

em 
Stfina  M  atom  "*■*««  ««•* 

entbaltenb   fine  neue  ©ammlung 

©eiftltcfw  gtefcer.  M  au*  to  &t$kmm  ©ffcto 

ftuft  in  BETHANIA. 


EPHRATA  ©rucK  t»cr  ©ni&crfc&afr* 

Sm  ^al>r  1755.  Sm  3<fe$  M  #$  1 7  s  6. 

or  "Hymns  of  the  Brethren."     It  was  incorporated  in  the 
Wunderspiel  of  1796.     4 to.,  30  pp. 


em 

Renter  ©emptor 


£>tcim£l)ali>erSKimttl)  wm 
&cu  ©omen  fcenwr  sefoac&feiL 


21ttc$  au$  iter  ©d?iDcftcrfr*tn  ©tfefr 
fcfeafft  in  S  AEON. 


5m  Mi  Iti&M  17J6. 


The  hymns  of  the  Sister, 
hood  follow,  4to.,  28  pp.  : 

Ein  I  Angenehmer  Ge- 
ruch  der  \  Rosen  tind Lilien 
j  Die  im  Thai  der  Demuth 
unter  \  den  Dornen  hervor 
gewachsen.  \  A  lies  ans  der 
Schwesterlichen  Gesell-  \ 
sckafft  in  Saron.  \  Im  Jahr 
des  Heils  1756. 

To  this  was  added  an  ap- 
pendix of  18  pages  under 
the  title  of  Nachgesanimelter 
An  hang  zu  dem  Rosen  und 
Lilien. 


450  The  German  Sectarians  of  Pennsylvania. 


No  issues  of  the  Ephrata  press  bearing  dates  of  1757  or 
1758  are  known ;  none  have  come  down  to  us,  and  there  is 
but  a  single  one  of  1759,  viz. : 

M.  Tobias  Wagner^ s  Abschieds-Rede  an  seine  Lutherische 
Gemeinden  in  Pennsylvanien,  welche  er  zu  unterschiedlichcn 
Zeiten  als  Prediger  alle  14.  Tage  oder  4  Wochen  bedienet,  vor- 
nehmlich  in  1.  Richmond  von  1743  bis  1759.    2.  Ruscombauer 

M.  Tobias  Wagners      ""  I749  **  I?59'    * 

an    feme    gutftettftye 
©tmrin&en  in  Penn- 

Ivanien 


fyh 


von 

Windsor  von  1758  bis  1 759. 
4.  Earltown  von  1749 
bis  1755.  5.  Lancaster  von 
1 75 1  bis  1753.  6.  Bern 
von  1745  to  1750.  7.  Z>z//- 
pehakin  von  1743  to  1746. 
8.  Allemangel  von  1749  to 
I754-  9-  -£^r  Protestan. 
Kirche  von  1744  to  1746. 
10.  Frcunds  Kirche  von 
1744  to  1746.  11.  North 
Kill  von  1744  to  1746. 
12.  Elsats  von  1748  to 
1752.  13.  Reading,  etliche 
mal  angenommen,  etliche 
malabgedanckt.  Ephratce 
Typis  Societatis.     i/jp. 

It  appears  that  in  1760 
Simon  Kouig,  one  of  the 
traveling  companions  of 
Beissel  across  the  ocean,  published  a  laudatory  essay  wherein 
he  designates  the  Ephrata  Community  "as  the  most  devout 
in  the  whole  world."  No  copy  of  this  work  is  known, 
nor  is  the  future  history  of  the  author.  It  appears  that 
Konig  after  his  land  operations  in  Lancaster  county  must 
have  suffered  some  reverse,  and,  becoming  tired  of  the  van- 
ities and  turmoil  of  the  world,  sought  rest  within  the  Klos- 


SBcfcfc  «3u  unffrfcfckMtowi  geifat 
>'I6  fprcfa'qcr  nllc  14.  £(ig  oDet4. 
SBocijcit  be&tcuet;  write  Ouilty  in 

1.  9ftiim»Mj6  vtn  1743.  M*  1759. 

2.  9wi?rctnf'nicr  kii  1749.  US  17J9. 

4-  ^orlfpron  wa    1749.  bt<$  i7SJ. 
J.  i«n«(?CT  Mil  i7Ji.  bis  17^3. 

6-  Qton  wn  J74T  bis  17J0. 

7-  StolMfwfln  von  1745  bif  '"T4& 
8.  2fg<mdn?J(  Don  1749-  t<*    I7J4- 

9'.  ©cr  CD^Hoit.  5tir4tV(>ui744.  6(61746. 
10  .S'KiinM.fi'lrclkipcm  1744.111s    1746. 
n.  9?i>rtfc.Rill  »oni744   bis  1746. 

12.  <Sffa?  em  1748-  MS  >7fi- 

13.  9C<«6ing  cdidic  mal  anauKitimtn,  crtidjt 
mot  afrgtixincft. 

EPHRATjE     Typis    Foactatis. 
MDCCLIX, 


Brotherhood  Imprints. 


451 


ter.     No  mention  of  his  death  appears  in  the  Register,  at 
least  not  under  his  family  name. 

The  next  Ephrata  issue  known  to  us  is  a  duodecimo  of 
39  pages,  it  was  also  printed  by  and  at  the  expense  of  the 
Brotherhood  : 

Abgeforderte  \  Relation  |  der Erscheinung  |  eines  entlcib- 
ten  Geists  \  Dem  Publico  zar  Nachricht getreulich  \  aus  dcm 
Munddercr,  die  von  An-  \  fang  bis  ans  Ende  mit  inleressirl, 

I  aufgesclirieben.  \  Ephratce  Typis  <2f  Consensu  Socielatis, 

I  Anno  Domini  MDCCLXI. 


Sffyjcfbr&CttC 

RELATION 

let  erfaftmmg 

dnc$  ciMtcn  ©cift§ 

$Xm  Publico  jut  0to$rf#t  getmiffcg 

<*U$  Dcm  9Jtua&  fccret,  tic  von  8tu 

fang  Hi  an$(£ift  e  mit  mmcifa t, 

aufgefefcrteben. 


Uttb  fcc  tev  (gctft  *>or  mfe  ribet  gmg  W 
(iurtbc.i  mt'r  bie  $aarc  $u  Berg  \t< 
alt  mtnem  tetbe.  6:ob  iv-i*.      >& 


(Sfcfdng  &er  ctnfamen 

£urtel«£<iulK, 


got  gcuulof<9affW$cii  erfcauung  sts 
fammlrt  urd  and  QiQt&igtbm 


UPHRuiTJE  typis  Sacietatis  Anno  1  7  £  S  . 


EPHRATi£  Typis  &Con(enfuSociccari* 
Anno  Domini  MDCCLXI. 


This  was  merely  Conrad  Beissel's  account  of  the  spiritual 
manifestations  in  connection  with  Elizabeth  Bohler,  which 
have  been  fully  described  in  the  previous  chapter. 


452  The  German  Sectarians  of  Pennsylvania. 

The  year  1762  was  commenced  with  a  new  edition  of  the 
Turtel  Taube.  It  was  a  i2mo.  with  preface  of  3  pages, 
text  329  pages,  and  register  3  pages.  It  contained  183 
hymns,  80  of  which  were  written  by  Beissel.193 

Neu-vermehrtes  \  Gesdng der einsamen  \  TurteLTanbe,  \ 
Zur  gemeinschafftlichen  Erbauung  ge-  |  sammelt  ttnd  ans 
Licht gegeben.  \  Ephratce  Typis  Societatis  Anno  ij6z. 

Upon  the  title-page  of  this  book  the  seal  of  the  Society 
appears  for  the  first  time  npon  any  imprint  of  the  Ephrata 
press.  The  original  was  engraved  upon  a  copper  plate  and 
separately  printed  and  pasted  upon  the  title  ;  in  some  cases 
it  was  separately  printed  directly  upon  the  title. 

This  seal  or  vignette  is  within  a  circle  three  and  one- 
quarter  inches  in  diameter.  In  the  lower  center  there  is  an 
altar  upon  which  is  a  nest  full  of  young  birds,  above  this 
is  a  large  bird  with  outstretched  wings,  bearing  an  olive 
branch  in  his  beak.  The  inscription  upon  the  altar  is  Non 
Omnibus  sinml.  The  circular  legend  around  the  picture 
reads  Invenit  Hirundo  Niduni  Jehova  Altaria  Tua  W  84. 

This  seal  with  its  curious  inscription,  which  has  caused 
so  much  speculation  and  brought  forth  so  many  diverse 
explanations  of  different  writers,  is  simply  symbolical  of 
the  third  verse  of  the  eighty-fourth  Psalm.  The  sign  W 
is  merely  a  Greek  Psi,  and  was  used  to  denote  Ps(alm). 
Below  the  altar  are  the  words  Delicice  Ephraienses. 

This  was  followed  by  an  Ephrata  edition  of  Wtidriarfs 
Crentz-Schide,  a  devotional  octavo  of  465  pages.  A  fac- 
simile of  the  title-page  is  upon  the  opposite  page. 

Upon  the  last  page  there  appears  the  following  colophon  : 

Impressum  Ephratce  i7i  Com  it  a  tu  Lancastriensi  Typis 
Sociatatis  per  Godofredum  Zensingerum,  Kistrino-Brussum 
anno  post  partum  virginis  millesshno  septingentesimo  sexa- 
gesimo  secundo. 

From  the  above  it  would  appear  that,  although  the  title 


Copy  in  collection  of  the  writer. 


The  School  of  the  Cross.  453 

M.  SSafetttm  S55uH*ian^  fecf. 

3fn  (Mr  fjaltcnfr: 

(fine  fc(;5ne  (Ef;rlfili<$e  UtttertDcffurtfl  torn  tttn 

ffvcu^^ru&cr  mid 

2{($  Mitel)  tvelcOcd  SDliftcI  fie  fi%  in  afttfgaft 

juflofienfcem  £reu&  Stubfaf,  &ai8$* 

imD  flii*©ottc*2Boft  rrSflcn  m%n; 

OTebfl-  cittern  $u  CEnD  etite^  i'eDen  (Eapitef*  <©>- 
acMnfltem  ©efprW  jwifcfim   (EWff 
unfc  bcr  <5ee(en. 

2ttr«wm«n  jjetrcgtD  con  einemwol3eprftf|tf»  **W*«8!WWM*I  1W|> 
fotfitr   JCfuCWftft 


»        l^^^l        •' 


Anno     1762. 


454         Th^  German  Sectarians  of  Pennsylvania. 


says  "printed  and  published  by  the  Brotherhood,"  it  was  a 
private  venture  of  one  Godfrey  Zeusinger,  of  Kiisterin,  Ger- 
many. Nothing  is  known  of  the  above  Godfrey  Zeusinger. 
In  the  very  next  year,  however,  one  J.  George  Zeisiger 
appears  to  have  control  of  one  of  the  presses  of  the  clois- 
ter, upon  which  he  prints  several  books,  which  were  not 
Kloster  publications. 

In  the  year  1763  we  have  two  series  of  imprints.  A  Ger- 
man edition  of  Benezet's  "  Observations  on  the  Enslaving, 
Importing  and  Purchasing  of  Negroes."  This  was  printed 
by  the  Brotherhood,  but  at  the  expense  of  some  Friends : 

Eine\  kurtze  vorstellung 

AFRICA, 

NEGROES, 


des  theils  von  \  Africa,  \ 
Welches  bewohnt  wiral  von 
Negroes,  \  Darinnen 
beschrieben  wiral  die 
fruchtbarkeit  des-  \  selben 
landes,  die  gutartigkeit 
dessen  einwohner,  |  und 
wie  man  daselbst  den  scla- 
ven-handel  treibt.  |  Zwey- 
mal  in  Engldndischer 
sprache  undminzum  drit- 
tenmal\und  das  der  Hoch- 
teutschen  Nation  sur  mit- 
leidenlichen  \  betrachtnng 
des  zustands  ihrer  armen 
mitgeschdpffen,  in  ih-  \  rer 
Sprache,  heraus  gegeben. 
Ephrata  Drucks  der  Soci- 
etal auf  Kosten  et-  \  licher 
freunden.  Anno  Domini 
MDCCLXIII. 
The  other  series  bears  the  imprint  of  the  above-mentioned 


5><irfmKeM<*«tfrt xsW  tit  ftu*rt>arWj [Uf* 
feltxa  nra$rt,W«MMtt8Wtl*fitn  rt«tw&ntr, 

SulMiOAm  (to*  wrfctyefcnra  Amhorca,  urtt 

frtrsa*  sjrftnftcn,  miffit  n  bifmsttt  Wh 
on  tea  8«  H<*> 

a?it«  *tffl&rims  ntnOxx  fSrifrt'**"  i«t*nuflleo  *on  *» 
HMtMn  na&mfafftcn  pcrfoiim  t\S:  (StorgCTOaflW/ 
$**»!}  Aute&usfon  mt>  3«ob  Softer/  1ft*  rintn 
UWiiig  <tnti  <n  £onfc«B  neoiid)  |rtrurf«n  iilfflKlM, 
SudM  Aid)  »ca  g{t«*«nifi!awn<J<mW  JarAcif. 

ga^sa!  ln"£tyianNf4«  feradk,  ub>  nun  jiun  WtKnmaJ, 
«a  *a«  *?  %&.imtf£<n  Slanon  tut  mitluCcnMicfxa 
fesrafeam-s  »«|NftoMtttct  oomcn  ntit<8<f4^ff<"<  <"  4* 


phrata  Snuft  tot  Societdt  auf  Men  <fc» 
Iff  ftfWlWAaeoDoHuai  u  »c«t*n« 


Johann  George  Zeisiger. 


Zeisiger  Imprints.  455 

Neither  of  the  following  are  in  any  manner  connected 
with  the  Kloster  theosophy  : 

"  The  Christian's  duty,  to  render  to  Caesar  the  things  that 
are  Caesar's,  considered  with  regard  to  the  payment  of  the  pres- 
ent tax  of  sixty  thousand  pounds  granted  to  the  king's  use." 

This  was  a  reprint  of  a  pamphlet  which  was  originally 
published  in  Philadelphia,  1756.     As  a  place  of  printing 

@runMi«fc  Untcrri*t       'J16  fict*iouf.  nam*  p^ 

thenopolis    (?.    e.    Virgin 

33:0  *tt  City)  is  given,  by  which 

1VI  P  T  hW      L  Ei  N      Ephrata  is   occasionally 

designated. 

gWilWfH  Uffrkkn  Kith  VXt  f!e       Grilndlicher  Unterricht 
uvrNn  :n  Prr  (JrNu  uenerin ;  UiiD  truiS  man      . 
ingflomctii  ^itro  fjirtcf.  |   ^<?«    #^?z  |  Metallen,  \ 

3"  i*"*'  »ia»cn»  Darin n en      beschrieben 

SfalUff  im  ©panifdjfl!  fcejCf)i*ir-   awtf,  ww  «V  |  werden  in 

J' II   tMllrf)  A  1  n  i  r  o    A  c  nN  so   fi  a  k  r  «,        77-7  •    ,  7 

qswrrlmju  st  ikrnan!s  Sitdfpfd  in  to  der  Erden  genenrt ;  und 

JMifrrhdjcn  Start  r"Tr.v.  in  Pen  if},  7i,,~-  w_     1  .if-^^   ./„ 
ma,«W>  Peru,  in  SBcft^neicn  j   un  I  insSemem  "a~ 

S',!,t  |W*-  beyfindet.  \  In  zwei  Biich- 

•M&uibivKb  ibm  1669  ^«   I    Vormals  im  Span- 

I.lnpnunum  ffitirr  QJdx'rciTrictjfcit  tviilm  ?nm    ischenbeschrie-  I  bendurch 

<-iT:nmj|    nut   .(>*  naifiN  uIhtm*,   wit   turn  j>i,f  .  „  .,  '     _        .         . 

tfjrcctr,  M;rd>  Albaro   Alonso   Barba. 

o„  y  »1*.,t  Pfarrherrzu  St.  Bernards 

WeW  ciiitin  nmen  anfiang  bcfrrftnft  Kirchspielin  der  \  Kaiscr- 

^atfr'e  lichen  Stadt  Potosi,  in  dem 

t  p  h  r  a  t  a  ^5.   I    nigreich    Peril,    in 

w*mmj.*Kgm* *,....,       WesxUI*dien  .  im  , >Ar 

/<5<5/.  I  Hernach  in  das  Engl'dndische  iibersetzt  durch 
Edward,  Graff  \  von  Sandwich.  Anno  /66p.  |  Und  nun 
um  seiner  Vortrefflichkeit  willen  zum  \  erstenmal  ins  Hoch- 
deutsche  iibersetzt,  und  zum  Druck  \  befordert,  durch  \  G.  R. 
j  Dieser  Kunst  Befiiessenen.  |  Nebst  einem  neuen  Anhang 
betreffend  \  Materie.  \  Ephrata  \  Gedruckt  durch  J.  Georg 
Zeisiger,  Anno  1763.194 


This  appendix  contains  a  number  of  medical  and  industrial  receipts. 


456  The   German  Sectarians  of  Pennsylvania. 

It  is  not  known  who  was  the  hermetic  philosopher  "G. 
R."  at  whose  expense  this  book  was  printed.  After  the 
year  1763  the  name  of  Zeisiger  ceases  to  appear  upon  the 


1      -     ■    1    n  Tar— — t~~~" •^ftjT 


rffrh 


n5Sz 


1   r,.L°.i 


rr 


^ 


n — r 


L,l       I  ,|3» 


J."    ,  ■'    at— miii-rr^_:  JfMfl 


Plate  in  Barba's  Book  on  Metals. 

a  Deep  dish  of  iron  or  copper,  £  Hood  of  still,  c  Spout,  d  Tripod. 
e  Dish  water  to  catch  the  quicksilver.  /  Oven,  g  Mouth,  k  Opening 
to  draw  ashes,    i  Opening,    k  Chimney. 

publications.     From  other  entries  found  in  different  Ephrata 
manuscripts  it  would  appear  that  the  Zeisiger  family  were 


Bollinger  Genealogy.  457 

members  of  the  congregation,  as  in  the  Register  we  find 
Eva  Rebmanin  (Zeisigerin)  d.  Feb.  8,  1791. 

In  the  same  year  was  printed  at  Ephrata  the  Bollinger 
genealogy.  This  literary  curiosity  consisted  of  two  pages, 
one  of  which  is  reproduced  in  fac-simile.  The  only  known 
copy  is  in  the  collection  of  Dr.  W.  H.  Egle,  of  Harrisburg. 
Upon  the  first  page  are  mentioned  the  following  members 
of  the  Bollinger  family  : 

Daniel  Bollinger,  b.  March  28,  1728. 
Magdalena  Bollinger,  b.  December  15-16,  1730. 
Anna  Bollinger,  b.  February  14,  1732. 
Elizabeth  Bollinger,  b.  March  15,  1734. 
Barbara  Bollinger,  b.  January  15-16,  1736. 
Christian  Bollinger,  b.  January  1,  1738. 

This  is  undoubtedly  the  first  printed  Pennsylvania  gene- 
alogy. 

In  the  following  year,  1764,  new  patrons  of  the  Ephrata 
press  come  upon  the  scene.  These  were  the  German  Bap- 
tist brethren  west  of  the  Susquehanna,  in  the  present  Frank- 
lin county,  which  was  then  commonly  known  as  the  Cone- 
cocheague  Valley.  Many  Dunkers  had  settled  in  this  fertile 
valley,  whose  relations  with  the  Antietam  and  Bermudian 
communities  were  of  a  friendly  character.  Here,  as  well  as 
in  the  Shenandoah  Valley,  the  First  and  Seventh-day  Bap- 
tists lived  side  by  side  without  any  clashing.  It  was  at  the 
request  and  cost  of  the  First-day  Dunkers  that  the  Brother- 
hood printed  an  American  edition  of  the  ten  books  of  Abdias' 
"Apostolic  Conflict."     It  is  a  i2mo.  of  388  pages: 

Vonder  \  Historia  \  Des  \  Apostolischen  Kampffs,  |  Zehen 
Bucher,  \  Wie  sie  der  Abdias  anfdnglich  in  Hebrdischer  \ 
Sprache  beschrieben,  Entropius  aber  ins  Griechische  \  tend 
Julius  Africamts  ins  Lateinische  ilbersetzt  haben.  I  u.  s.  w. 
Vormals  in  Amsterdam  :  men  aber  in  Ephrata  ge-  \  druckt 
dnrch  die  Bruderschafft  auf  Kosten  der  \  Bruderin  Canegot- 
schiken,  im  Jahr  1764. 


458         The  German  Sectarians  of  Pennsylvania. 


®88W 


§3m£|a6t  WfU  mi,  Den  jten  ^ojUMft  tm*^ 
4fm  XtQttt   <SO?>$>3$  «DeS39T<£ 

«S<B  GE  9?  9?  flC^^tH  fin  J>tt  Conaeftogue.  gift  i2g 


g3m3o5r Cftrlfll  1743/  tatgRarttu*,  ffiunfcttiff 
Sbo&ren  an  tier  Conneftogue.    Silt  20  jafyt,  176 \j& 


iS^v  Gbnm  174%,  Den  i2ten  (September^ 

i«B  mme  9*U2>£>£<p$  $  cecals 

^©$95  Sebo^rcn  anfctf  Cogollico,  in  Conneftogue.^ 

^2ilt  1*  JJa^i  i763.««:2)ic  6oune  miD  SEtofr§ 
fi^rtutf  flnt>  feint  <p(anef  en.  ** 


§§3m3af)r  S'&kiH  17*6,  Dmiit«Tp>ruariu$,& 

H-5«93l  35D££39*®<S$K  jittSBeftatM^ 
jgrm  nn  Dec  Conndiogue.  ^ofaeatt  ^Maneten^ 
gerf^nen  in  t>er  Qcfwrtfeffifunft:  |g 

jMj  ?92on&  in  3»iateg,  29.      §  3upl«r»nb  qRMg,  18,    £$ 

Jl  ©fliimjn  SBaflcrman.22.  *  2Kartun&  &:<&*,  o.        L?§ 

$3*  ©oflimii*   un&  SBafftr*?  23cb;i*  unt>  gtfcfce,  18.    p| 

igl  itian,  4,               §  SDfcrcuttu*  «un&  Stfcfic,  +M 

Specimen  Page  of  the  Bollinger  Genealogy. 
The  earliest  Pennsylvania!!  genealogy-  known  to  have  been  printed. 


Apostolic  Struggle.  459 

At  the  end  appears  the  following  colophon  : 
Hcec  Apostolorum  alioritmque  primi&vi  Christianorem 
testimonia  ego  Pet.  Miller  {alias  Frater  Jaebez)  typis  at  que 
consensjc  Societatis  EpJiratcnsis  in  lucem  emisi,  omnibus 
Christian!  nominis  hominibus,  qui  has  ultimas  orbis  oras 
inhabitant  ad  cedificationcm,  ut  inde  discaut,  quales  illos 
opporteat  esse,  qui  hanc  sectantur  viam.  Anno  a  partu 
virginis  MDCCLXIV. 

Stilts 


IpojfolifdKit  lampp/ 

SSi<  ft  btt  Abdias  asfdnglKft  m  $cfcrftif4<e 

<Spracst  it\<brttbn,  (£utf«>pj«9  oicr  Aw.  ©rfcc&lfcfcf* 
mb  "Julias  Zfrientuia  AW  htdnl^n  ufc«r|'(?,<c  {wbc* 

SBcI^ftibannWoifgmgus  LaziusaitfaltmScrti 

6<n«n  and)  6eyg(*iSj:c^M 

Sal  ie  6m  dee  3po  £el$  Matthsi, 

un>  n«  $ctffjen  JflUrcsV  £l<m«ncte/  Cipriani  un* 

TJonifcrtts  fbtfrtgi  BAttttotfttt&tfcfobnMttPaVfttftfeoDaard* 

t?Zet(fn>tftbigert  Re&eo  3£0U/  Stcmmt 

i'war  n(<t(  In  Nn  (Jtflnjdfcn/  o&«  6(9  anecm  fc<axi{iCKi* 
©tffhJHtn  ftnfct-. 

&u<$  eft  Sfcrnw*©?^?*  5«  ^tUtgf  nunO  6aQ» 
3poffd  It  fdjea  Junsfzau  CfrccM 

©OtmaWin  Amfterdam;  t!Ult  nber  Ut  Ephrata  gf» 

tract  t  Our<$  Die  ©r§BcTf<$aflr,  auf  Softm  d« 
SSrtDCtto  Caoegotfliiken.  (m  3^17*4. 

The  same  year  was  printed  a  German  account  of  the  mas- 
sacre of  a  number  of  friendly  Indians  in  Lancaster  county 
by  the  so-called  Paxton  boys.     This  bore  no  imprint : 


458         The  German  Sectarians  of  Pennsylvania. 


mwm 


3in3«5<Ewt  1741/  m  stmWciwiift  tm^ 
*£3($k  1763*  $ 


g3m3a5?&erim  1743/  <m  SDtawtu*,  ftfunfere^ 
fttocftttS&ia«R3$l  »Ofi€3^®€99lfl^ 

ggbo&ren  an  &er  Conneftogue.    Silt  20  ja&t,  17^.** 


-Safer  <£&nfti  1748,  Den  '12 ten  ©eprcuilw,^ 
^©G&t  sebo^rcn  anftr  Cogoiiico,  in  Conneftogue.^ 
%riu$  flnb  feme  Sptofcn.  ** 


3> 


|§3mxWtf  £'&K!H  1756/  Dcniitai  $ebtuarUi$,§ 
&9}tt>tf<$cn  7  un&  8  Ufa  gpiorae**!  $  $$59t$cSi 
fif$>*9R  %D$l?39to$§K  jut SaSett-ge6o^ 
jgjccn  an  Dec  Conneftogue.  Sofye&ttf  3>toncten$ 
Merfc^ienen  in  tot  €kburtfc€>tunDe:  |g 

§|  SOfonMngt&IBtag/a*      5  3ttpltcr-nn&  QBaffj,  18.    5$ 

J|  @jmn<jn  3Baffcrman.23.  £  Sttartfun&.ftrcbs,  o.        |§ 

§31  ©flflirnit*   un5  SSJaffcr*  «^  2$cb;i*  uitft  gt'fc&e,  18.    §3 

fi£3  ittan,  4.               §  gfcrCKtfu*  4in&  gifcfit,  4M 


Specimen  Page  of  the  Bollinger  Genealogy. 
The  earliest  Pennsylvanian  genealogy  known  to  have  been  printed. 


Apostolic  Struggle.  459 

At  the  end  appears  the  following  colophon  : 
Hcec  Apostolorum  aliorumque  primicevi  Christianorem 
tcstimonia  ego  Pet.  Miller  {alias  Frater  Jaebez)  typis  atque 
consensu  Societatis  Ephratensis  in  lucem  emisi,  omnibus 
Christiani  nomiuis  hominibus,  qui  has  ultimas  orbis  oras 
inhabitant  ad  cedificationem,  ut  inde  discant,  quales  illos 
opporteat  esse,  qui  hanc  sectantur  viam.  Anno  a  partu 
virginis  MDCCLXIV. 

S^i  to 


ilfiotid 


2>cf 

Ipofiolifdjett  lampjfS/ 

SBie  ft  ta  Abdias  aaftngl'4  m  $tbrdif$« 

<3prax;  frtitfrKbn,  (£ueropu»(9  o6cr  <iw.  <5rt«t!if<6c# 

SBtlc^mliannWoifgangus  LaziusmrtattmScrti 

6«t«n  flit*  bqtf&itiffqt 

2)a$  SeJm  be*  &poff  el*  Matthsi, 

un>  d(«  fctflfgen  tfferci/  CUmentto/  Cipriani  unfr 
2p«0tfMrt»; 

VbnifaMe  fhtirii*  Bnjefieiirftft  £itbt>ibn*tt  tPavtttftfe*  Datfife 
dtafrjrt;    Rthp  ttUAro 

I'nar  nf$(  <n  ton  (£vait9<lf<n/  a6<r  boj  awcrn  btwtyutt 

&u<$  eccStarttf*@?r<$i<$KDtt&MflcnanD  604* 

3poRoltfd><9  3un0fcAtt  Cf?ecl4. 

93ormaMto  Amfterdatn;  nan  obet  in  Eph«ta  gf» 
ttocft  butcb  btefcr&Betfc&affr,  auf  wffen  t« 
SBtf&rcto  CaoegotOiikcn,  fm  30^17*4. 

The  same  year  was  printed  a  German  account  of  the  mas- 
sacre of  a  number  of  friendly  Indians  in  Lancaster  county 
by  the  so-called  Paxton  boys.     This  bore  no  imprint : 


460  The  German  Sectarians  of  Pennsylvania. 


Historische  \  Nachricht  |  von  dem  \  neidich  in  Lancaster 

County  durch  tinbekante  \  Personen  ausgefuhrten  \  Bhitbade 

I  uber    eine  |  Anzahl  Indianer,  |  welche    Freunde    dieser 

Provinz  war  en.  |  Mit  einigen  hinzu  gefugten  \  Anmerkun- 

gen.  I  Aus  dem  Englishen  ilbersetzt.  |  Gedruckt  im  JaJir 

1764. 

This  was  followed  by  an  edition  of  the  "  Gospel  of  Nico- 
demus  the  Disciple ;"  it  was  an  octavo  of  52  pages,  and  is 
frequently  bound  together  with  the  previous  book. 

Des  I  Jihigcrs  Nicodemi  |  Evangelium  |  vonunsers  Meis- 
ters  und  |  Heylands  Jesu  Christi  Ley-  \  den  tind  Anfcr- 
stehnng.  I  Ephrata:  \  Gedruckt  im  Jahr  MDCCLXLV. 


LETTER, 


FROM 


ZM 

ilgett  HicoJeini 

Dattgeliam 

Son  unfer^  SReifterS  mb 

EPHRATA: 

©f&rutft  m  3a&t  MDCCLXiv 

Another  issue  of  the  year 
was  an  anti-Quaker  pam- 
phlet of  eight  pages.  This 
was  printed  for  outside  par- 
ties whose  identity  is  un- 
known : 

"A  1  etter  from  Batista  An- 
geloni,  who  resided  many 
years  in  London,  to  his  friend  Manzoni,  wherein  the  Quak- 
ers are  politically  and  religiously  considered.  To  which 
is  added,  '  The  Cloven  Foot  Discovered.'     Ephrata." 


Batifta  Angelonf, 

Who  refidtd  many  Yean  inLONDOK 

MANZONI. 

Wherein  the  Qoare&S  arepolftieSJIyfflifl.Klig'ooflp 
tonfidcred- 


Tl»  whidiif  added, 

The  Cloven-Foot  dilcGverecl, 

REM  FACIAS— CTOCUNCTOE.MODO KM 

XX  BR AT A* 

Ccunf/  tf  £A&CASTE& 


Wunderspiel. 


461 


We  know  of  but  a  single  imprint  bearing  the  date  1 765. 
This  was  an  English  version  of  Beissel's  Wicndersclwift  : 

"A  Dissertation  on  Man's  Fall.  Translated  from  the 
High-German.  [Original  seal. ]  Printed:  Ephrata  Anno 
MDCCLXV.  Sold  at  Philadelphia  by  Messieurs  Christoph 
Marshal  and  William  Dunlop." 

The  translation  was  by  Prior  Jaebez.  A  full  description 
together  with  a  fac-simile  of  title  will  be  found  in  the 
preceding  volume,  pages  419-422. 

The  next  year,  1766,  brought  another  large  hymn-book. 
The  general  title  is  similar  to  the  folio  of  1754.  The  con- 
tents, however,  are  entirely  different.  The  former  one  was  a 
book  of  anthems  and  choruses,  the  present  one  merely  an  ex- 
tensive collection  of  Ephrata  hymns,  725  in  number.  Most  of 
these  had  already  been  printed  in  the  Franklin  hymn-books 
of  1730-36,  and  in  the  Turtel  Tanbe  and  its  appendices. 

A  preface  was  added  to 
this  collection,  written  by 
Prior  Jaebez,  wherein  he 
touches  upon  the  salient 
points  of  the  Ephrata 
theosophy,  the  organiza- 
tion and  peculiar  features 
of  the  Community  and 
merits  of  Conrad  Beissel. 
The  Wunderspiel  is  di- 
vided into  four  parts  : 

(1)  Composed  of  441 
hymns,  all  written  by 
Beissel ;  (2)  contains  72 
hymns,  all  written  by  the 
Brethren  except  a  few 
taken  from  Rock  and  Tersteegen ;  (3)  100  hymns  contributed 
by  the  Sisterhood  of  Saron  under  the  sub-title  Ein  ange- 
nchmer  Geruch  der  Lilien  und  Rosen;  (4)  11 1  hymns 
chiefly  composed  by  members  of  the  secular  congregation. 


!UHfrr-Hptfly 

3n  Mm  k$fcn3#tn  unb  Sagcun  Jtitfn  3tfmS» 

\M\$m  SStlt'-iMrc/  <to  tin  Sordid 

let  Bfliat  SBdt  ftootgfifcm: 


BTBRJTAi  Tnii*  OMrfk  Socidim    AiDl    HDCCUtl 


462  The  German  Sectarians  of  Pennsylvania. 

The  imprint  upon  the  title-page  informs  us  that  it  was 
printed  by  the  unanimous  consent  or  desire  of  the  Society. 
Next  in  order  we  have  one  of  the  rarest  issues  of  the 
The     FAMILY 

PRAYER-BOOK. 

Containing 

Morning  and  Evening 

PRAYERS 

For  Families    and  private  Perfons. 
To   which  are  annexed  Directions  for  a  de- 
vout and  decent  Behaviour  in  the  publick  Wor- 
ihip  of  God;  more  particularly  in  the  Ufe 
of  the  Common  Prayer  appointed  by  the 
Church  of  England: 

Together  with  the, 

Church-Catechifta 

Collected  and  published  chiefly,  for  the  Ufe  of  the 

Episcopal     Congregations 

Of 

Lancaster,  Pequea    and    Caernarvon. 


"  /  will  pray  with   the   Spirit;  and.  I 

will  pray  witb  the  Understanding  alfo 
I  Cor.     XIV— 1  f. 


EPHRATA: 

Printed  for  William  Bartoh  mvcclxvil 


Hymn  to  Father  Friedsam.  463 

Ephrata  press.  This  was  an  English  prayer-book  printed 
at  the  instance  of  Rev.  William  Barton. 

Little  seems  to  have  been  done  upon  the  presses  of  the 
Brotherhood  during  the  year  1768,  which  in  the  history  of 
the  Community  was  chiefly  noted  for  the  death  of  Beissel. 

On  August  29,  1768,  Sister  Anastasia  (Anna  Thoma) 
arranged  a  love-feast  in  honor  of  the  departed  Vorsteher ; 
one  of  the  features  of  this  gathering  was  the  singing  of  a 
hymn  eulogizing  the  late  Father  Friedsam.  This  was 
afterwards  printed  at  the  expense  of  the  Brotherhood. 

Ein  Lob-Lied  dem  in  Gott  geehrten  Vatter  Friedsam  zum 
Andencken  abgeswigen.  A  Is  die  ehrwiirdige  Jung f ran  und 
Schwester  Athanasia  seinen  Hingang  ans  der  Zeit  mit  einem 
Liebesmahl  beehrte.     Geschahcn  den  2$sten  August,  1768. 

©enmtfjg  =  ©cfprdd) 

®ci(iii(hen  «»t>    fdismaditttten 


UriO 

<*t1dirtm$  tor  »r&eit/  fo  311 

bet  (gOttfeliflWt  ftfbfc*  '«*  tw.6offf5UK3 
b&  «axg«*  ttktnt/ 

Tit.  1  v.  I, 

3" 

3taa  onft  SMtroort  f5r  Mc  airtoniincntie  3ts? 

ocnt),  rooMircb  fcit  fclbe  ju  ctnet  Ijcilfauien 

Cebc»^Ucbunfi    roo*(e  §mit$ 

nn&  gcbcnc&t  wttDtn- 

Pfalm  cxix  9. 

VOiemABbtib  em  IJtfnglma  ftintnXCtg 
bftgbeiTrften/bfinn  in  fteiffct  fycmns 
bet  ©ebotteo  ^CHtes? 

£xc  5P«rb«'t  sum  St  flea- 


Ephrata  Typis  Societati*  Anno  MDCCLXDT. 

The  year  1769  was  ushered  in  by  the  issue  of  a  Mennonite 
tract  {Christliches  Gemuths-Gesprach)  by  Gerhard  Roosen, 


464  The  German  Sectarians  of  Pennsylvania. 


upon  religion  and  religious  institutions,  written  in  the  usual 
colloquial  style  of  the  period.  It  was  an  octavo  of  168  pages. 
Following  this  edition  we  have  a  second  one  in  1770. 
This  was  a  i2mo.  of  248  pages,  and  was  occasionally  bound 
with  a  second  edition  of  the  Ernsthafte  Christenpflicht  of 
1745,  which  was  also  a  i2mo.  of  99  pages.  This  edition 
was  printed  by  and  at  the  expense  of  the  Brotherhood. 


©cmutf)^@ffi)ra(& 

TQtn    item 

®TfifNtc§m  unt>  |?[i'9ttia$m&m 


imUw, 


una ' 
erfdntnttg  t>et-  5Bav!jetf: 

fo  ju  tw  ©ottfeligfat  fitfjretto 
to  ^offhung  t>c<*  mi&tn 
&btttf,  Tit.  i,  1. 
9fa$  gtcfjf  gcgcfcm 

3«  $ra<?  11116  Xnfwcft  fi'r  bft  rtnf«mm«ite  %& 
<l«rt,  we&nrcb  Meftfft  111  </n«  (jetffftmen  $& 

ttirftm. 

2>ertP4>fott  sum  Beffcn/ 


Ephrata:  Typis  Socfatatfr 
Anno     MD     C   C    L    X 


X 


2>ti 

ern(il)a(fte 

Stiffen  *  ^fitefct, 

S>annncn 

(Stb&ttX, 

2>armtt 

iillcn  3:itcn  nnB  in  alien  SRo= 
t|jra  trtfkn  Knnra. 


EPHRATA, 

tDracfg  u.  25ct[«ia«  !*r  «8iuWtf$flfft 

Anno     MDCCLXX 


In  1 771  Albert  Conrad  Reben  printed  at  the  Kloster,  by 
consent  of  the  Brotherhood,  a  German  Almanac  : 

Der  Americanische  Calender  anfdas  xyj2stejahr  Christi. 
Ephrata  mit  Bcwilligung  der  Bricderschaft  gedruckt  von 
Albert  Conrad  Reben. 

Nothing  is  known  of  the  identity  of  this  publisher,  nor 
does  there  appear  to  have  been  any  subsequent  issues. 


Delicice  Ephratenses. 


465 


The  only  one  known  for  the  year  1772  was  a  broadside, 
a  spiritual  hymn  printed  upon  the  occasion  of  Johann  Hein- 
rich  Otto's  suicide ;  it  is  a  folio  of  a  single  page. 

In  the  year  1773  an  effort  was  made  to  utilize  a  large 
number  of  printed  sheets  of  Beissel's  mystical  writings 
then  stored  in  the  loft  of  the  Brother  House ;  they  were 
part  of  the  editions  of  1745. 

When  these  were  first  printed  they  were  issued  as  the 
Geistliche  Reden  and  Zionitischen  Stiffts,  I  Theii,  later  as 
Holie  Zengnusse.  Both  of  the  latter  have  been  fully  de- 
scribed in  a  previous  chapter.  Of  the  Geistliche  Reden 
only  a  single  copy  is  known  bearing  the  original  title. 


DelkiaEphratenfes, 


Pars  I. 


(D5«  ixs  tl)ttcdtbiBta  10atta» ', 

$t\tbfam   @ottre<$t/ 

SEtt>!an&  ettffttt*  unB  Sujrtrt  6rt  CftftfUktm  Otfciw 
tor  SiaHimta   in    errata  tn    Pinsivlvani^ 

ffieiftlic&e   9tttf& 


Ai  vilhim  ftrvmrt  fccih  ejl:  ftmanm  tf  vu,  &  ad- 
moJitm  frtfe  baiitat.  A-111  virtutrm  mitemfitbrtm  Dii 
ffumat,  bngiaupu  wan  G?  triuam. 

Plato  lib.  XL  dc  rep. 


Delicto?  Epbrate  fifes, 


Pars  H. 


Obtt  bto  tbrwtltbiflen  VJ>att«& 

3rt cbfam    ©ottrec&t/ 

SWanB  6Hffta<  tm&  Sufercris  M  (Jbtifdidtu  Dtttai 
tn  <Jin|iurua.  in    Ehi«»tj  in    PrssinuHi, 

Theofophifc&e  Epiftfln. 


XOa  ficfe  feat-Wtft  b<1I«M/  mitt  anttrcT  Cbsil  btflitgrn 
(aifioi  6<n  ttcr  WdV  tttr  Cottt  miifl  on  cm  Utgm 


Ephnie :    Typis  Socictacfs,   Anno    hoccu 


Ephrata:  Typij  Societatfc,  Aon*  N  o  e  1 1  *  *  j  1 1. 

In  the  year  1773  the  old  titles  were  suppressed  and  new 
ones  substituted.  The  imprint  and  original  date  was,  how- 
ever, retained  in  some,  while  in  others  the  later  date  was 
substituted.  From  now  on  the  books  are  known  as  Delicice 
Ephratenses,  Pars  I  and  II  respectively.  A  preface  of  8 
pages  was  also  added  to  the  first  part.  This  was  followed 
by  a  dissertation  by  Beissel  of  48  pages,  while  the  spiritual 
talks  fill  291  more. 


466         The  German  Sectarians  of  Pennsylvania. 

The  new  titles  were  prefaced  by  a  page  bearing  the  seal 
of  the  Community  between  the  following  inscriptions  : 

Prodiit  in  lucem  Ephratoe  in  Comitatu  Lancastriensi,  anno 
post  partum  virginis  millefimo  septingentefimo  septuagefano 
tertia.  [Seal.]  Cura  &  studio  fratis  Agrippce,  typis  atque 
consensu  Societatis. 

[Translation. — It  came  forth  into  the  light  at  Ephrata 
in  the  County  of  Lancaster  in  the  1773d  year  after  the 
child-bearing  of  the  Virgin.  By  the  care  and  study  of 
Brother  Agrippae  with  the  types  and  consent  of  the 
Society.  ] 


Btftar  Su<pg  m»  BeW. 

3m  Stan  feP;$€m€S  3€€?ItMfc 

Slntddjticje  unt>  mithtt  in  tern  ^Cwn ! 

KfcrtfiWJrWjB ifl bie StwegOM/  b«tm*tbmalfc«r ymfottt* 
fl  |<aS|eme\5tnn4bmmg  art  6«s  V>«1<*  Sfrael,  }»r  Effbefiinjajj 
ihrts  Isixii*  j,n&  tOcline  wttcrgij«»  &«/  fjaenbe;  Earn  (* 
ifl  3'''  D«»i)ecni  jufudxrt.  •flof.  10,  u. 
©bgirid)  w.  ?.  ubtrbaupc  feint  5tf»  <(V  fcj  hum  txrt 
Vjxrtai  m'chl  fu.ixn  («Ue;  |b  gibo  eo  both  otttrbtttg*  «&  gw 
wffti  ttfonben  S(it«  UwltAnbc/  barum  <•  «or  anbertn  3ci«it  out  Clotti 
tburbm  ^'£r«n  sufntbcu/  nnb  p*5i»3bmtjubefebr«it/  warn*  raqnaitbtrfl' 
em^-firrett  nocb  pntxr  unb  ftincr  <0i».*x  tbtObiftig  vottttn  wtiL  "10>4roi 
•KroUcb.bfr  {.USrr  tin  V«l<f  mi«  |Hn«-tbtutm  X»eblib«Rn  langt  Jd«  ib«r» 
*«uftcc/  bit  "Unfcboi  «ber  ten  Knd;«i}t>iii btt  (Sate  <St»c«* Bli »a*bj 

Heading  of  a  Lutheran  Sermon,  Printed  at  Ephrath,  1754- 

Only  known  copy  in  the  Pennypacker  collection. 

It  is  this  note  and  date  of  the  preface  which  has  caused 
all  writers  and  compilers  to  assume  that  the  Delicice  Ephra- 
tenses  was  published  in  1773.  A  comparison,  however,  with 
the  titles  above  quoted  will  show  the  correctness  of  the 
present  writer's  position.  Moreover  the  writer  has  in  his 
library  a  copy  of  Pars  II,  bearing  the  date  1745. 

In  the  year  1775,  Jacob  Kimmel,  one  of  the  leaders  of 
the   Gimsheim    awakening    in    Germany,    had   printed  a 


Parlhenopolis.  467 

devotional  book  of  80  pages,  161110.     It  bore  the  imprint 
Parthenopolis. 

S  1  a  it  t>  t  11  0 

enter  eeefen  &tfn  ®&tt 

uttf>  bcffta  Q5ectent»<irt. 

$nr&  into   etnfMty   cnttoorffen  una 
angctttefen 

\>or>  un&  vdr  efae  Seek/  (i  n4d)  <Sc>e» 
tea   <5«gcm»tWt   vnb    VercinwmQ 
buret)  fcine  <3n«t>e  iff  fccgimjj 
rcorbcrt. 


t'srthenopolis:  (Bf&turft  Anno  1  7  7  f, 
wt  3acob    JCframO. 

Nothing  of  importance  issued  from  the  press  of  the 
Brotherhood  during  the  Revolutionary  period.  All  that  is 
known  are  two  broadsides  containing  hymns,  emanating 
from  and  printed  in  1776  for  the  Antietan  Congregation : 

Das  Raben-Geschrey,  by  Andreas  Schneeberger  ;  a  poem 
of  ten  strophes. 

Die  Sti?n??te  der  Turtel  Taube,  by  Sister  Barbara  Schnee- 
berger ;  a  poem  of  eight  strophes. 

During  the  years  1777-78,  the  finances  both  of  the  united 
Colonies  as  well  as  of  the  Province  of  Pennsylvania  were 
in  dire  straits,  a  condition  which  was  augmented  during 
the  British  occupation  of  Philadelphia.     Votes  were  passed 


468         The  German  Sectarians  of  Pennsylvania. 

by  both  the  Assembly  and  Continental  Congress  authorizing 
the  issue  of  paper  currency  in  enormous  amounts. 

Thus,  March  20,  1777,  the  State  Assembly  authorized 
the  issue  of  ^200,000  in  bills  of  credit  for  the  defense  of 
the  State.195  The  cuts  and  plates  for  these  notes  were  en- 
graved and  cast  by  Michael  Schubart.  The  paper  was 
made  at  the  Wilcox  Mill  and  printed  by  John  Dunlap.196 

Large  as  was  this  sum,  it  was  a  mere  bagatelle  in  com- 
parison with  the  $25,000,000  authorized  by  Congress  be- 
tween197 May  20,  1777,  and  January,  1779.  The  contract 
for  printing  these  bills  was  given  to  Hall  &  Sellers  and 
taxed  the  facilities  of  the  different  country  presses  to  the 
utmost.  It  is  here  where  the  tradition  comes  in  that  a 
large  number  of  sheets198  were  printed  upon  the  Kloster 
presses  at  Ephrata,  upon  paper  specially  made  at  the 
Ephrata  mills.199  This  was  said  to  have  been  of  a  bluish 
hue.  The  specimens  here  shown  are  of  this  kind.  The 
old  tradition  connecting  the  issues  of  Continental  currency 
and  the  Ephrata  press  during  the  years  1777-78  is  undoubt- 
edly based  upon  fact. 

The  first  issue  after  the  war  was  over  was  a  broadside. 
It  was  a  eulogy  in  memory  of  Sister  Melania,  who  died  in 
in  the  Sister  House,  September  11,  1784. 

Ein  Denckmahl  aufgerichtet  zum  heiligen  Andencken 
der  H.  Jungfrau  nnd  Schwester  Melania  in  Saron,  als  sie 
den  1 1  ten  September,  1784.  Ein  Erbauliches  Liebesmahl 
for  die  gemeinshafft  gehalten. 

The  only  known  imprint  of  the  Ephrata  press  for  the 
year  1785  was  a  third  edition  of  the  Emsthaftc  Christen- 
pflicht.     It  was  a  12  mo.  of  199  pages. 


195  Journals  of  the  Assembly,  p.  131. 
198  Ibid,  p.  208. 

197  Journal  of  Congress,  vols,  iii  and  iv. 

198  Each  sheet  contained  eight  notes,  one  each  of  the  following  denomi- 
nations :  four,  five,  six,  seven,  eight,  twenty,  thirty,  and  forty  dollars. 

199  Taken  out  of  circulation  by  act  of  Congress  January  2,  1779,  on 
account  of  all  denominations  having  been  counterfeited:  Journal  of  Con- 
gress, vol.  v,  p.  7. 


(  'ontinental  Currency. 


469 


470         The  German  Sectarians  of  Pennsylvania. 


%  ^irtij  &QLL&RS.  f 


'Printed  Cy  H  A  L  L  ad  S  E  L.~% 
LERS.     1773. <& 


I  jTOggggg  DOLLARS 


Under  New  Management. 


471 


In  the  next  year,  1786,  an  attempt  was  made  to  again 
infuse  more  or  less  life  into  the  Ephrata  printing  office. 
This  was  now  taken  in  charge  by  Prior  Jaebez  and  Brother 
Obed.     One  of  the  issues  was  the  well-known  Chronicon 

Chronicon    Ephratenfe, 
f&itfWtf»&  ben  4cbctt9=2.auf  bea  <t>nvtfr&j(je»t  Vcitet*  in  Cbttffo 

grtebfam    ©ottrc^t, 

<5Jn)!an6  ©tifftcr*  una  93ortfef)crtf  DeS  geiftl.  Dtitni  Dcr  ©nfamm  to 

Ephmta    hi   Itt    ©fttffc&aft    Lancafter    i(|   Penniyivania. 

Bitfameu  getraaen  ton  23r*  Lamech  u*  Agrippa. 

gr  iff  ixmc  pas  §cuct  cincg  (SolDfcfymieDg,  unt)  rote  Me  (Seijfe  Der  (JCdfcf)ct:  (St 
roirD  Die  SCinDcr  £eoi  reiniaen  roie  <£5olD  nnD    ©ilber.    931ala#.  3»  2.   3, 

€d  i|t  Die  3<it»  &<»iS  vinfal)c  Dag  (Serid>t  am  #aufe  ®otte$,  fo  aber  jucrft  an 
nng,  roast  rotll  &or  ein  SnDe  rocrDeti  tntt  Dcneri/  Die  Dem  <&>angelio  OotteS 
nirt)t  giauben.  UnD  fo  Der  ©ercctyte  fummcrlidj  erl)alteu  roirD/  rote  TDiflt  &«r 
©ottlofc  unD  ©unDer    etftf>eincn    1.   $etr.  4?  17-  18- 


EPHRATA:     ©f&rutft     Anno      MDCCLXXXVI. 

Ephratense,  which  next  to  des  Blntigen  Shau-Platzes  or 
Martyrer  Spiegel  was  the  most  important  issue  of  the 
Ephrata  press. 


472  The  German  Sectarians  of  Pennsylvania. 

This  book  has  thus  far  been  the  principal  source  of  infor- 
mation relative  to  the  history  of  our  Mystic  Community  on 
the  Cocalico.  It  was  in  fact,  however,  a  mere  abstract  of 
the  Diary  of  the  Brotherhood  which  had  been  kept  by 
Brother  Lamech,  who  died  in  1763.  Such  parts  as  were 
printed  by  Prior  Jaebez  were  intended  as  a  eulogy  to  the 
late  founder  and  superintendent,  Conrad  Beissel.  Jaebez 
evidently  succeeded  Lamech  as  the  diarist,  consequently 
both  he  and  Lamech  appear  upon  the  title-page  as  the 
compilers,  Prior  Jaebez  using  the  Latin  equivalent  Agrippa 
for  his  Kloster  name. 


^>^i^u^  fr$,~se4-nr*j^ 


;A-rt**-y\ 


m 


Endorsement  on  Fly  Leaf  of  Alexander  Mack's  Copy  of 
Chronicon  Ephratense. 
Original  in  Historical  Society  of  Pennsylvania. 

The  compilation  of  this  book  was  commenced  a  few  years 
after  the  death  of  Father  Friedsam,  the  intention  being  to 
issue  simultaneously  both  a  German  and  English  version. 
When  the  German  version  was  finished  a  clean  transcript 
was  made,  and  translated  into  English  by  Prior  Jaebez. 
This  was  completed  just  prior  to  the  invasion  of  Pennsyl- 
vania by  the  British  in  1777,  when  the  English  MS.  was 
taken  by  Jaebez  and  Obed  personally  to  their  Philadelphia 
correspondent,  Christopher  Marshall,  who  was  then  sojourn- 
ing in  Lancaster  city,  with  the  request  that  he  revise  the 


An  English   Version.  473 

English  version.     Christopher  Marshall  thus  notes  the  in- 
cident in  his  diary : 

"  August  15,  1777.  To  writing,  being  engaged  at  times  for 
this  week  past  in  correcting  the  Annals  of  the  Brethren  of 
Ephrata,  left  with  me  by  Peter  Miller  and  Obed  when  here  to 
visit  me." 

"  August  21,  1777.  This  afternoon  I  finished  my  correcting 
of  the  manuscripts,  or  History  of  the  Brethren  of  Ephrata,  con- 
taing  four  hundred  and  eighty-eight  quarto  pages. ' ' 

"  December  27,  1777.  I  spent  the  evening  at  home  examin- 
ing part  of  [the]  History  of  Ephrata  brought  me  by  Peter 
Miller  for  my  inspection  and  correction." 

The  seizure  of  the  buildings  for  hospital  purposes  and 
the  troubles  incident  to  the  Revolution  evidently  prevented 
the  printing  of  the  Chronicon  at  that  time. 

When  finally,  after  peace  was  declared,  a  renewed  effort 
was  made  to  publish  the  book.  However,  the  German  ver- 
sion alone  was  printed.  It  was  a  quarto  of  450  pages.  It 
would  be  interesting  to  know  what  became  of  the  English 
manuscript  as  corrected  by  Christopher  Marshall.  As  some 
of  Marshall's  books  and  papers  are  said  to  be  still  in  exist- 
ence, there  is  a  bare  possibility  that  this  literary  curiosity 
might  yet  at  some  future  day  be  brought  to  light.200 

Another  fact  that  strengthens  the  above  statement  that 
the  Chronicon  was  compiled  before  the  Revolution  is  shown 
by  the  fact  that  no  mention  is  made  of  Revolutionary  inci- 
dents except  in  a  mere  foot-note.201 

Three  other  issues  attract  our  attention  for  this  year. 
The  first,  an  octavo  of  44  pages,  was  a  translation  of  an 
English  pamphlet  upon  the  condition  of  the  Indians  : 

Etliche  I  Annierkungen  \  iiber  den  \  Zustand  und  Ge- 
ninths-  I  Beschaffenheit  \  Der  \  Indianischen  Einwohner  \ 

200  An  English  translation  of  the  Chronicon,  by  Rev.  J.  Mark  Hart,  was 
published  in  Lancaster,  1790. 

201  Vide  p.  240  supra. 


474         The  German  Sectarians  of  Pennsylvania. 

Dieses  \  Welttheih.  \  Ans  dem  Englischen  ubersctst.  \  Eph- 
rala.  \  Gedruckt  Im  Jahr  MDCCLXXXVL 

This  was  followed  by  another  {Die  merkwurdige  \  In- 
ianer-Predigt,  etc.),  alleged  to  be  an  Indian's  reply  to  a 
sermon  preached  by  a  Swedish  missionary  in  1710  on  the 
Conestoga.  The  missionary  here  alluded  to  was  Rev.  Jonas 
Auren,  who  came  over  with  Bjork  and  Rudman  in  1697, 
and  embraced  the  Seventh-Day  doctrine.202 


Srn  m .<  r  f  u  «  g  f  n 

fiber  ben 

®cr<9flffcnftrft 

3nWontfc|)en  mw$nw 

2)iefitf„. 
Slug  5cm  (Sngflfc$cn  u&afefct. 


E  P  H  R  A  T  A, 

<ge&rucft  3m  3a&s  MXCC,LXXX,n 


3n!)ianer  =  ^resist 

ober  SSeranttDortimg  auf  tint 

<Ptrt>fgf/  tt>efc$c  toon  cincjji  igcfcttJfMfcfcn  Mifli- 

onario  j}Cf)a!ten  tOOtitO,  Oil  bit  £a%f]G£e), 

3m  3<$t  *7io 


E  P  H  R  A  T  A, 

mtwtt  3m  3«ft  M,t,cc,txxx,n 


The  remaining  issue  of  the  Ephrata  press  for  this  year 
was  a  second  edition  of  Obed's  Ephrata  school-book,  Ktirtz 
gefasste  \  Niitzliches  \  Schul-Biichlein.  A  full  description 
with  fac-simile  of  title-page  will  be  found  upon  pages  306- 
7  of  this  volume. 


202  See  German  Pietists,  127-8. 


Entire  New  Testament.  475 

The  next  year,  1787,  is  noted  for  the  issue  of  another 
unique  publication, — 

Das  I  Gam  Neue  \  Testament  \  Unsers  \  Herrn  Jesn  \ 
Christi,  I  Recht  griindlich  verdeutschet.  \  Ephrata  in  Penn- 
sylvanien.  \  Anno  1787. 

[Translation. — The  entire  New  Testament  (of)  our  Lord 
Jesus  Christ,  right  thoroughly  Germanized,  Anno  1787.] 

©anj  Sfcue 


efla 


cut 


tlnfera 

%<£tVtt  3£fti 

Sfrrtfa 

SUcfct  grim-Hid)  »<rfceutfcfe«. 


Cpfjrafa  in    ^cnnft)(bdntett. 


Sfono,    i7«7. 


This  was  not  the  standard  translation  of  Luther,  but  a 
more  modern  version.  It  is  said  to  have  been  an  American 
i2mo.  edition  of  Griesbach's  new  version  "of  the  entire 
New  Testament,"  published  in  Halle,  1774.203 


203  -j>jje  wrjter  has  not  been  able  to  verify  this  statement,  but  is  satisfied 
of  its  correctness. 


476  The  German  Sectarians  of  Pennsylvania. 


It  consisted  of  192  pages.  This  includes  an  appendix  of 
four  devout  hymns. 

To  counteract  the  inflence  of  this  version,  Michael  Bill- 
meyer,  of  Germautown,  printed  during  the  same  year  an 
edition  of  the  standard  Luther  translation — it  was  also  a 
i2rno. 

About  this  time  a  book  or  pamphlet  was  issued  under 
the  title  Der  Widerlegten  Wiedertaiiffer  (The  Refuted 
Anabaptist).  It  is  not  known  where  this  was  printed,  as 
no  copy  is  available  ;  in  the  year  1788  an  appendix  to  this 
was  printed  at  Ephrata  : 

Anhang  zum  Widerlegten  Wiedertaiiffer.  \  Das  Ver- 
gnugte  Leben  eines  Einsamen,  Namens  Jorgel.  \  Glnckselig 
is  I  der  Mann  |  Der  so  wie  Jorgel  leben  kan. 


It  also  brought  out  a 
work  of  72  pages,  8vo.,  by 
Alexander  Mack,  son  of 
the  Patriarch,  and  former- 
ly Brother  Timotheus. 

[Translation.— Apology 
or  scriptural  vindication  of 
divers  truths  challenged 
by  a  lately  issued  writing 
under  the  name  of  the  Re- 
futed Anabaptists,  written 
for  the  common  man  by 
Theophilum.] 

This  was  also  printed 
upon  the  Ephrata  press. 
Mack,  who  was  now  the 
presiding  elder  of  the  Duu- 
ker  Church  at  German- 
town,  and  who  was  so  in- 
timately connected  with 
the  press  of  Christopher  Sauer  (2),  now,  in  his  old  age, 
was  obliged  to  return  to  his  former  associates  of  the  Klos- 


APOLOGIE," 

D5«  fd)riftmi(igc  <25eranm)or.'ung 
Ctlid>«r  <33al)t|)cittn. 

<£n<tu$3cfpv5crl  Dutd)  tine  nculid)  aufgefcjte  ©d)tif<i 
unttr  Ocin  Oiiiuicii 

iJn  ftnem  ©efprdcfc 

tSefdjricbcn  fit  Sen  (Semcirmt  $?cnn. 

<£«n>irt  lai  ganje  <Bffprclc$  jbon  SBort  ju2Bo« 

In  Diefm  SMJtiern  mitgttyciltt;  unD  tie 

Apologie 

3ur  SaaMtvortunc) 

©cr  Mri&igtm  SBa&r&rit/ 

55«ju  3<fe»t,  Bur* 

Theophilum. 

••»  v  .**  *.*  »»,  v  *•♦  *•• 

itpitata, 

©rtrutfr,  auf  feften  Set  SSnitcr,  im  3<Ht  I788t 


Divine  Dissertation.  477 

ter  to  have  printed  his  defence  of  the  Dnnker  doctrines 
and  rites  as  scriptural.  This  was  done  at  the  expense  of 
the  Gennantown  Congregation. 

The  next  to  attract  onr  notice  is  another  small  book  of 
mystical  import.  It  is  somewhat  similar  to  Beissel's  dis- 
sertations, and,  according  to  the  preface,  was  written  some 
eight  or  ten  years  before  Beissel's  death.  The  general 
assumption  is  that  it  was  written  by  Father  Friedsam. 


©fittfic&e 

liui&ct'fcpnff, 


3arimi<n  mtB«fc:  mirB,  roie  aui  ccm  troigeti  (Suten 
tflf  f6nn«i  tin  5?5fe«  urfranbtn. 

35e«gtcic&cn, 

2Bfc  ta$  33ofc  wicBcr  in  MS  (Buff  btt&tftalttt, 

unb  6ct  croigcti  Gutter/  ali  b:e  »or  ben  3et(m 

bcS  2(bfalls  6a*  Kubcr  gcfutjrt,  in  ben 

<3tf)03S  gclicfctt  rcirb. 

^a  bann  (ills  JimtSDcrroatiunacn,  bit  im  2tbfaH  burcj 
Ben  <2SiIIcn  6c*  9ftannS  entftanBcn,  tuitbet  auf> 

jcljobcn  iBctbcn. 

©trtcn  3ttt!)UlHCtn  DtS  NMuwIifini  unD  Atheifmi 

entgegen  gefejt,  imb  jum  £ci(igcn  Sttactjlinnm    b«i 

VCinbcrn  6cr  Obetn  2Bci«l)Cit. 


EPHRATA. 

©cotucct  im  3a&t   1789. 

In  1790  we  have  a  curious  story  by  a  Lutheran  pastor  in 
Maryland,  about  a  man  who  entered  into  a  compact  with 
Satan. 

Merkwiirdige  \  Gesc/iic/ite,  |  Von  \  Einem  Menschen, 
der  mit  dem  \  Teufelin  einem  Bicnd getreten  anf  achtzchen 
I  Jahr,  und  wieder  durc/i  Christum  erlbset  \  worden  ist.  \ 


478  The  German  Sectarians  of  Pennsylvania. 

Nebst-einer  ScJmtzschrift  iiber  die  Listening  dieses  \  Werks, 
und  kurze  Anmerkungen,  durch  Sprit-  |  che  der  H.  Schrift. 
I  Heratcsgegeben  von  \  Johann   Gcorg  Schrceder,  D.D.  \ 
und  I  Evangelisch-Lutherischer  Prediger  in   Maryland  \ 
Ephrata,  gedrnckt  im  Jahr  1790. 

([(fjtfpff/ 

93on 

<*mem  gRtnfgcfy  &er  mtt  km 

Xeuftl  in  cincn  95un&  gettetm  oaf  a$t$fa 

3dbV/  un5  roicCct  Dutd)  Gljtiflum  «l6fet 
reorBcn  .iff. 

ttebft-tintt  ©dju&fcfcrift  fiber  Die  W|fcrun9  M«ft# 

QJScfftS,  uo&  furjc  2lnm«tfungcn,  fcutcfj  ©prii/ 

rt)e  bet  £•  ©c&rift. 


Eetautfgegebcn  fcon 

Johann  Georg  SchrcederjD.D. 

und 


We  have  also  an  edition  of  the  Ephrata  Kurtzgefasztes 
Arzney-Biichlein  fur  Menschen  und  Vieh,  darinnen  CXXX 
auserlese7ie  recepten.  i6mo.,  24  pp.  [A  doctor-book  for 
man  and  beast.]  A  second  edition  appeared  during  the 
next  year,   1791. 

There  was  also  issued  a  i6mo.  of  55  pages.     This  was  a 


George  Adam  Martin. 


479 


sectarian  publication.     As  the  title  says,  "  It  was  not  to  be 
sold  but  given  away." 


&er  bugf<tft$4 

23etd?t  ■  t&Mi 


unD 


aron 


r 


$tiejUt  in  t>«  stofen  @tabt  SJabd, 
2Bfe  «r  sue  CErfennmig  frfnet  <5imtt 

fctnijun,  unb  bicfetbe  bcrcuef: 

©enett  bertfibtfen  5Beic!}f<rinbetn  jut  SBaw 

nung,  uni>  alien  unbugfertigen  QJtebigetn 

jum  (Syemoel  cotgcftcQef,  t>on 

C  yf.  €in  urn  bet  5Bat)tl)eit  vmQen  QJew 

ttiebenet. 
(SHc&t  ju  ocrEflufen,  fonbetn  ju&etfcbenFtn,) 

€pl)trtta,  gebrucft  auf  £o{ten  bet  Cicbbai-er. 

17  9  1. 


ffi&riftHt&e 

©tMUt&ef; 


entMd 

Mim&t  mi  aUtn  $<($»  anf  Dec  gftife 

aacb  bet  eerlomen  Jjjerrlicbfeit  iu 
toifTen  n&tbifl  ift 

5«au^flcg<ben,  butdj  befnai 


Getreuen    Auprichtioem  MlTSRUDER. 


So&tata; 

©e&ratft  ml]$6c  m,dccxch» 


In  the  year  1792  we  have  George  Adam  Martin's  Christ- 
liche  Bibliothek  (Christian  Library),  an  octavo  of  148  pages. 
The  initials  of  the  three  last  words  upon  the  title  are  those 
of  the  author's  name. 

During  the  year  the  following  books  were  printed  at 
Ephrata : 

C.  A.  Romeling*s  \  gewesenen  Predigers  zu  Haarburg,  \ 
Nachricht  \  Seiner  von  Gott  geschenen  \  vblligen  \  Heraus- 
fuhrung  \  aus  Babel.  \  Wie  auch  \  Tretcherzige  Erzvecktings- 
Stimme  \  sum  \  Aicsgang  aus  Babei,  |  Deme  angehangt  ein 


480         The  German  Sectarians  of  Pennsylvania. 


— Theosophischer  Entwurf  von  dene  ft  zwcy  |  Erz-Kctzern, 

Vernunft   und  Eigeuliebe,  \  und  \  G.    Arnold's  Heilsa?ne 

Wahrnehmung   \  jetzi- 

ger    Zeiten,    tvie    audi 

ein  Stuck   aus  \  G.    T. 

Steegens  von  der  Mystik 

und  ein  \  Tractat  vom 

innern  Leben  und  der 

reinen  \  Liebe  Gottes.  \ 

Ephrata,  gedruckt   im 

Jahr  1792. 

Vom  I  Christlichen  \ 
Gebrauch  \  der  \  lieder 
I  und  des  \  Sing  ens  \ 
Co  loss   in.    16  I  Singe  I 
und  Spielet  dem  Herrti 
in   eurem   \   Herzen  \ 
Herausgegeben  von  G. 
T.    Steegen   \  Ephrata 
gedruckt  im  Jahr  1792. 

Merkwilrdige  \  Pro- 
phezeyung  \  eines  \  Ein- 
siedlers  \  Welcher  \  XV 
Jahre  a  11  ein  in  der 
Wilsten  \  Gewohnet. 
Endeckt  von  Dr.  Peter 
Schneider  Gedruckt 
fur  den  Verfasser.20* 

With  the  year  1793 
we  practically  come  to 
the  close  of  the  Kloster 
Press  of  the  Ephrata 
Brotherhood,  as  a  part 
of  the  Ephrata  printing 
outfit  was  leased  to  Solomon   &    Benjamin    Mayer,  who 


2**  Balance  of  title  defective. 


Solomon  Mayer.  481 

appear  to  have  been  practical  printers.  The  Mayers  were 
in  charge  of  the  Ephrata  establishment  until  the  close  of 
the  century,  and  appear  to  have  changed  their  imprint 
every  two  years.  Thus  Solomon  Mayer  appears  upon  the 
titles  of  1793,  1794  and  1795,  Benjamin's  upon  those  of 
1796  and  1797,  then  comes  Solomon  again  for  1798  and 
1799. 

Occasional  broadsides  were,  however,  still  printed  by  the 
old  Brethren  of  the  Kloster.  Two  specimens  in  the  collec- 
tion of  the  writer  are  entitled  : 

Abgcsungcn  I  auf  Pfngsten  an  der  Antittum ;  bey  der 
Ehrwiirdigen  Schwester  \  Elizabeth  Knepper  ihrem  Liebes- 
mahl.     It  is  a  hymn  of  six  stanzas. 

Another  one  of  the  same  period  is  a  hymn  called  Ein 
Sckon  Geistlich  Lied. 


Wnrde  abgesungen  den  jislen  August,  ijpj  bey  B.  A.  S. 
auf  dem  jahr  lichen  Fest  an  der  Antitum. 

The  three  other  issues  of  this  year  must  be  credited  to 
Solomon  Mayer : 

Der  I  Psalter  \  des  \  Kbiiigs  \  und  |  Propheten  Davids, 
I  verteuscht  von  \  Dr.  Martin  Luther.  \  Mit  Kurzen  Sum- 
marien  oder  Inhalt  \  jedes  Psahnen ;  |  tend  berichtigten  \ 
Parallelen  oder  gleichen  Schrifft-  \  Stellen  \  Ephrata,  ge- 
druckt  in  Jahr  1793.  [A  crude  engraving  faces  title.]  Zu 
finden  bey  Solomon  Mayer. 


Anonimus  \  Travels  \  throu  Europe  to  A?nerica  and  some 
Visions  \  of  many  Heavenly  Mansions  \  in  the  \  house  of 
God.  J  fohn  xiv,  2.  \  Ephrata,  printed  i?i  the  year  1793. 


James  Bolton^s  Treatise  \  of  the  Universal  Restoration.  \ 
Preached  and  commanded  |  To  be  Preached  \  by  fesus  Christ. 
I  Ephrata,  Printed  in  the  year  1793. 


482  The  German  Sectarians  of  Pennsylvania. 

We  know  of  but  two  issues  for  the  year  1794  : 
Frage  \  Die  \  Salbung  \  Ephrata  \  in  der  Neuen  Buch- 
druckerey  zufinden  \  bey  Solomon  Mayer  |  1794. 


Merkwiirdige  Prophezeyung  (3d  edition). 


The  next  year  appears  to  have  been  a  more  active  one,  as 
we  have  several  large  and  important  issues : 

Das  Kleine  \  Davidische  \  Psalterspiel  \  der  \  Kinder 
Zioii's  I  Von  Alten  und  Neuen  Atiserlesenen  \  Geistes  \  Gc- 
s'dnge  |***|  Ephrata  In  der  Neuen  Buchdruckerey  bey 
Solomon  Mayer  |  1795. 


Das  Allemetcste  Harfenspiel,  etc.,  Von  P.  Ely,  E.  Grosch, 
etc. 


Daz  I  Neue  Testament  \  unsers  \  Herrn  und  Heilands  \ 
Jesn  Christi  \  Nach  der  deutschen  ttbersetzung  \  D.  Martin 
Luther  \  Erste  Auflage  \  Ephrata  gedruckt  bey  Benjamin 
Mayer  1795. 

The  I  cheap  and  famous  Farrier  \  Ephrata,  printed  and 
sold,  great  al-  \  lowance  by  the  quantity.     1795. 

Pensylvanischer  Calender  aufdas  f?p6stefahr  Christi. 


William  Beadles  \  Lebens  beschreibung  \  nebst  der  \  Er- 
mordung  seiner  Familie  \  und  Sich  selbst  \  wie  auch  die 
Ursachen  und  B eweisgriinde  \  die  er  hinterliess  sich  zu 
rechtfertigen  \  Ephrata.  Nach  gedruckt  tend  in  einijer 
Qua?i  I  titat  zu  haben  bei  Benjamin  Mayer  1769. 

Das  fromme  Magdelein,  oder  Elternsegen. 

Gemeinniitzige  Sammlung\zum  Gebrauch\der\Deutschen 
in  A?nerika,  \  Vornehmlich  \  der  \  Landleute  i?i  Pennsyl- 
vanien.  \  Entered  according  to  law  \  Ephrata,  Gedruckt  fir 
dem  Herausgeber  bey  \  Benjamin  Mayer  1796. 


Johannes  Bauman.  483 

This  book  contains  a  complete  account  of  the  network  of 
alleys  in  the  city  of  Philadelphia. 

Mcrkiviirdige  Prophezeytcng  ernes  Einsicdlers,  etc.  (4th 
edition.) 

Der  Weg  zum  Gliick,  oder :  Das  Leben  von  Dr.  Benja- 
min Franklin  beschrieben  von  ihm  selbst. 

This  is  the  first  German  biography  of  Franklin.  No 
copy  of  this  is  known  to  the  writer. 


Pennsylvanischer    Calender.      Auf  das    lygyste   Jahr 
Christi. 

Kjirzgefaszles  Arzney-Bnch  fiir  Menschen  und  Vich. 


Die  Kinder  im  Walde. 


Der  I  Psalter  |  des  \  K'dnigs  \  und  Prophetcn  Davids.  | 
Vertentscht  von  \  D.  Martin  Luther  \  Mil  Kurzen  Summa- 
rien  oder  Inhalt  \  jedes  Psalme ;  \  und  berichtigten  \  Paral- 
lelen  oder  gleichen  Schrift-  \  stellen  \  Ephrata  1797.     Plate 
zu  finden  bey  Solomon  Mayer. 

This  is  evidently  the  same  as  the  issue  of  1793,  with  a 
new  title-page. 

Merkwiirdige    Prophezeyung    eines    Einsiedlers.     (5th 
edition.) 

Pennsylvanischer    Calendar.      Auf  das    ijgSste  Jahr 
Christi. 


In  the  last  year  of  the  eighteenth  century  the  historic 
printing  plant  of  the  Ephrata  Brotherhood  passed  into  the 
hands  of  Johannes  Bauman.  The  first  known  issue  of  his 
press  was  a  small  i6mo.  of  32  pages.  This  curious  booklet 
purports  to  be  a  conversation  or  argument  regarding  the 


484         The  German  Sectarians  of  Pemisylvania. 

Sabbath,  between  a  Dunker,  Rogerine,  Roman  Catholic 
and  Episcopalian,  wherein  it  quotes  a  letter  written  by 
Washington  to  the  Baptists. 


©ffpmdi. 


SBttreflcnb  t>c<5  ©abbcu!)*, 
3  n>  1  f  4  e  n 
Gmem    Xdifer,  SRogtrcne,    SKoiniffft 
Qatbotjc    uu$    Sicrtfiumfliim 
giebd  finttn  ©fri<tJthct»fti  fcibor. 
3u3  brm  gnflliicfan  ubtrfffit, 
Gpljnun:  gcbiutft  bn)    r  JSMmmjin. 
j  800 . 
A  fac-simile  of  the  title  is  here  presented,  with  which  we 
will  close  our  chapter  upon  the  Ephrata  Press. 


— 


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CHAPTER   XXII. 

"  THE   EPHRATA   REGISTER  :    NAMES   OF   SUCH    AS   IN   THE 
LORD   FELL  ASLEEP." 


Anno  1728. 

Landert, ,  wife  of  Bro.  Sealthiel  (Sigmund  Landert). 

Beller, ,  daughter  of  Peter  Beller.205 

Anno  1729. 

Eckerlin, ,  widow  of  Michael  Eckerlin  and  mother 

of  Brothers  Elimelech,  Jephune,  Onesimus  and  Jotham™ 

Anno  1733. 
Lassie,  Jacob  ;  died  February. 

Eckerlin,  Catharina,  wife  of  Samuel  Eckerlin  (Jephune.) 
Traut,  Henry,  January  4 ;  died  at  Germantown. 

Anno  1734. 
Lassie  (Lessle),  Peter  (senior) ;  died  of  consumption  March 

31.     (April  n.) 
Walter,  Caspar,  died  in  autumn,  of  grief  caused  by  Beissel 

leaving  the  congregation.207 
Meyle  (Meylisin),  Sister  Anna. 

Anno  1735. 

Landert, ,  second  wife  of  Brother  Sealthiel  (Sigmund 

Landert). 


205  Vide  vol.  i,  p.  139. 

206  Vide  vol.  ii,  chap.  ix. 
307  Vide\o\.  i,  p.  217. 


485 


486  The  German  Sectarians  of  Pennsylvania. 

Steinsin  (Stein),  Maria,  wife  of  Heinrich  Steinsin  (Steinzin). 
Kiessner,  Brother  Philip. 

Anno  1736. 
Beller, ,  second  daughter  of  Peter  Beller. 

Anno  1737. 
Schiile  (Schuhly,  Schulie),  Hans  Michael.208 

Debahe  (Dubois,  Duboy,  Dibo), ,  wife  of  Conrad. 

Eicher,  ,  the  old  Sister  (wife  of  Daniel),  evidently 

the  mother  of  Daniel  Eicher  (d.  1773)  and  grandmother 

of  the  Prioress  Maria. 

Anno  1738. 
Bremmer,  Martin  (Brother  Martin).     A  single  Brother,  one 
of  the  first  in  Ephrata.     The  community  tailor.    Died 
imo.  3d.  1738.     The  first  death  among  the  Solitary.209 

Anno  1739. 

, ,  mother  of  Sister  Migtonia. 

Blum,  ,  wife  of   Dudwig  Blum,  singing-master  at 

Ephrata.210 

German, ,  the  old  Brother. 

Thoma  (Thoinen,  Toma,  Thomman,  in  Swiss  documents), 
Johannes  (Hans),  Jacob,  from  Viedendorf,  Switzer- 
land.211 

Zittel,  Brother  Philip. 

Schuh, ,  wife  of  Ulrich  Schuh. 

Anno  1740. 

,  — ,  wife  of  Brother  Jonadab. 

,  Louisa  (Lowies),  daughter  of  Brother  Jonadab  ;  they 


208 
209 
210 
211 


were  French  people  (Huguenots). 

Vide  p.  382. 

Vide  vol.  i,  p.  350  et  seq. 
Vide  vol.  ii,  p.  137. 
Vide  vol.  i,  p.  260. 


Ephrata  Register.  487 

Wengeriu,  Elizabeth. 

Witt, ,  Brother  Wilhelmus.     "  He  was  a  very  quiet 

and  reserved  person,  who  fell  asleep  in  the  Lord." 

Anno  1741. 

Bohler,  Sister  Esther.212 

Walter  (Walltherin),  Sister  Anna. 

Wohlfarth,  Michael,  Brother  Agonizes ;  died  May  20,  1741, 
aged  54  years,  5  months.  (Der  in  Gottgeehrter,  und 
Vorsteher  in  der  gemeinschafft,  entschlief  den  20  May 
seines  alters  54  Jahr  u.  5  Monath.  Namens  Bruder 
Agonius,  original  MS.).213 

Jacobs  (Schacks), ,  mother  of  John  Jacobs. 

Jiightly  (Jiichlie),  Benedict.  Brother  Benedict  (died  in  No- 
vember). 

Weiser,  Anna,  Magdalena  (Madlina) ;  (b.  January  13,  1725), 
d.  March  16,  1741-42,  a  daughter  of  Conrad  Weiser 
(Brother  Enoch). 

Anno  1742. 

Thoma  (Tomasin),  Sister  Catharina.  "  Which  was  forgot- 
ten ;  she  was  a  loving  soul  (and)  had  in  Switzerland 
much  persecution  experienced  for  God's  sake.  She  did 
not  long  in  this  Society  dwell ;  her  age  was  40  years." 

Levy  (Levi,  Lewie),  the  young  brother.  "  Did  also  in  the 
Lord  fall  asleep." 

Jonadab,  Brother.  A  French  Huguenot  and  member  of 
the  Zionitic  Brotherhood. 

Weydner  (Weydnerin), ,  widow. 

Thoma, ,  wife  of  Theodore  (Dores,  Durst)  Thommna. 

Anno  1744. 
Hohn,  Henrich.114 
Heidt, ,  Sister  Bernice.     "  She  was  one  of  the  four 


212  Cf.  p.  382-3. 

213  For  full  history  of  this  evangelist  see  vol.  i,  German  Sectarians. 


"*  Vide  vol.  i. 


488         The  German  Sectarians  of  Pennsylvania. 

first  Sisters  who  at  Ephrata  lived  together,  and  fell 
asleep  in  the  Lord,  the  30th  January,  her  age  32  years. 
She  was  a  peculiar  soul,  in  virginlike  life.     She  was 
the  old  Brother  Leonhart  Heit's  daughter." 
(A  beautiful  girl,  who  lived  with  her  parents  at  Oley. 
After  a  visit  from  the  Solitary  Brethren  to  her  father's 
house,  she  followed  them  to  Ephrata  without  the 
knowledge  of  her  parents  or  the  young  man  to  whom 
she  was  betrothed,  took  the  vows  of  eternal  virginity, 
and  joined  the  Sisters  in  Kedar.     She  died  of  con- 
sumption, and  was  buried   at  night   by  torchlight 
with  much  ceremony.) 
Hartman  (Hardmann),  Caspar. 

Lassie  [Lasley,  Lehle  (sic)],  David,  Brother  Isaiah.  "In 
the  year  1738  towards  Ephrata  came  :  In  the  year  1742 
came  the  Herrn-Hutter  here,  into  these  parts — he  per- 
mitted himself  to  be  prejudiced  by  them,  and  they  took 
him  away,  yet  in  the  same  year,  to  Herru-Haag ;  and 
in  the  year  1744  took  he  his  journey  again  to  this  land. 
As  he,  however,  on  the  ocean  was,  became  he  sick,  what 
was  there  to  be  done,  the  anguish  of  his  heart  was  so 
great  that  he  thus  daily  exclaimed  :  O  Ephrata !  Eph- 
rata !  you  lovely  Ephrata !  O  my  dear  Mother !  and 
my  beloved  Sister !  In  such  misery  did  he  die,  and  so 
was  the  ocean  his  grave.  His  age  did  he  bring  up  to 
29  years,  6  months.  (Brother  Isaiah  was  one  of  the 
original  "  Zionitische  Briiderschaft."    Died  in  autumn. 

Germann  (Germannin),  Sister 

Fahnestock,  ,  Sister  Armella,  daughter  of  Laborius 

Fahnestock,  of  Westphalia,  Germany,  died  October 
23rd,  age  31  years.  "  Fell  asleep  in  the  Lord  the  23rd 
(of)  October,  her  age  32  years.  She  was  a  near  rela- 
tive (sister)  with  the  old  Brother  Diettrig  Fahne- 
stuck.215 


Jl5  Vide  vol.  i,  p.  372  et  seq. 


Ephrata  Register.  489 

Erlemvein,  Andreas.     Brother  Andreas. 

Anno  1745. 

Thoma,  Jacob.     Brother .     "  Did  in  the  Lord  fall 

asleep,  1745  ;  was  already  in  the  Schweitz  awakened." 
Schreit    (Schreid),     Engelbert,     also    written    Engelbert- 
schreid. 

Anno  1746. 

Funk,  Sister  Magdalena :  died  January  14,  1745-46,  mother 
of  Brother  Obadiah  (Samuel  Funck),  aged  55  years,  10 
mouths. 

Mellinger,  Christoph. 

Gehr, Sister  Rebecca,  wife  of  Peter  Gehr,  whom  she 

left  to  enter  the  Kloster.  "  In  the  Lord  fell  asleep  the 
30th  (of)  May  ;  her  age  was  34  years  and  5  months. 
She  was  formerly  the  Brother  Peter  Gehr,  his  wife." 

Gochuauer,  Maria. 

Rebmann,  Brother. 

Miller,  Hauua.  (Sister  Hannah),  daughter  of  Johannes 
Miller. 

4i*  $*xm*  iff  omyjnJmHtntMA^  ?& 
fs  A  ft-.  IjLj.  JL,  $4  j&tef^Jt^ue  %ff.sJ*-- 

Anno  1747. 
Ittisin,  Ursula. 

Meierin  (Meier),  Sister  Migdonia. 

Zinn,  Jacob,  son  of  Herman  Zinn.  "  Did  in  the  Lord  fall 
asleep." 


490         The  German  Sectarians  of  Pennsylvania. 

Lassie  (Losslin,  Loscherin),  Catharina ;  died  September  6. 

Bender  (Bander),  Eissbert. 

Roth,  Anna,  daughter  of  George  Roth. 

lassie, ,  Sister  Rosa.     "On  the  13th  of  December 

in  the  Lord  fell  asleep;  her  age  19  years,  7  months. 
She  was  the  youngest  daughter  of  Peter  Lassie,  Sr., 
and  sister  to  Phoebe  (Foben.)  She  entered  the  Sister- 
hood in  Kedar  as  soon  as  she  attained  her  eighteenth 
year,  and  died  shortly  after  her  time  of  probation  was 
over." 

Anno  1748. 

Kalcklosser  (Kalkglaser),  Johann  Heinrich.   "  On  the  29th 

day  of  the  12th  month  of  the  year  1748  is  the  beloved, 

venerable  Brother  Johann  Heinrich  Kalkglaser  gone 

out  of  this  time  in  the  evening  in  the  12th  hour,  aged 

70  years." 11C 

"  Johann  Heinrich  Kalckglaser  was  one  of  the  important 

brethren  in  the  Community.     He  originally  settled 

in  Germautown,  but  came  to  Ephrata  at  an   early 

clay,  and  became  one  of  the  Zionitic  Brotherhood." 

Anno  1748. 

Heidt  (Heidin),  Barbara. 

Derborough  (Dobere,  Durborow),  John,  an  English  (Welsh) 
convert  from  Nantmill,  Chester  county.217 

Miller  (Mullerin),  Clara,  wife  of  Heinrich  Miller. 

Jager  (Jagerin),  Margaretha. 

Eicher,  Anna,  Sister  Anna,  eldest  daughter  of  Daniel  Eicher. 
sister  to  the  Prioress.  One  of  the  first  two  maidens  who 
followed  Beissel  into  seclusion  on  the  Cocalico.  "  Died 
on  the  13th  day,  12th  month,  1748,  in  the  morning  hour, 
She  entered  into  Matrimony  shortly  before  she  died." 218 

216  MS.  Chron.,  p.  892. 

217  Vide  Chronicon  Ephratense,  197  ;  also  vol.  ii,  chap.  xi. 

218  MS.  Chronicon  Ephratense,  p.  900. 


Ephrata  Register.  491 

Bucher,  Peter,  Brother  Joel.  "  Did  in  the  Lord  fall  asleep 
1748  ;  his  age  was  52  years.  He  led,  in  his  doings  and 
Life,  a  lowly,  retired,  fervent  Course  of  Life ;  what  he 
experienced  gave  he  never  unto  Day — his  death  was 
also  as  if  he  only  his  outer  shell  had  Cast  off."  Upon 
the  nth  day,  12th  month,  1748,  in  sixth  hour  of  the 
night,  Brother  Joel  went  to  sleep.  He  always  had  an 
impression  that  he  was  to  be  a  Martyr."  219 

Pettikoffer,  Anna  Elizabeth,  wife  of  Johannes  Pettikoffer.220 

Amalia,  Sister. 

Wagely  (Wagele),  Michael. 

Schuh, ,  wife  of  Jacob  Schuh. 

Gorgas  (Gorgasiu),  Sophia. 

Graff,  Christian. 

Seller, ,  wife  of  Peter  Beller. 

Hohuly,  Jacob,  Brother  Ephraim. 

Stattler,  Barbara,  mother  of  Sisters  T/ieresia,  Zenobia  and 
Sincletica. 

Klopf,  ,  Sister  Tecla  (Thekla),  daughter  of    Peter 

Klopf.     "On  the  6th  (of)  October,  in  the  Lord  fell 
asleep,  her  age  30  years,  8  months.    She  was  the  aged 
Brother  Peter  Klopf  his  faithful  daughter." 
(She  is  credited  with  composing  several  hymns  in  the 
Turtel  Tanbe). 

Heypel  (Heuppel),  Paul. 

Kohl  (Kohlin),  old  sister. 

Anno  1748. 

Hoffle, ,  Sister  Drnsiana,  youngest  daughter  of  Peter 

Hoffle.     "  On  the  7th  (of)  December  in  the  Lord  fell 
asleep,  her  age  (was)  28  years,  n  months.     She  was 
the  aged  Brother  Peter  Hoffle  his  youngest  daughter. 
(Came  to  Ephrata  from  Falkner's  Swamp  after  the  re- 


219  MS.  Chronicon  Ephratense,  p.  897. 

220  Vide  vol.  i,  p.  281. 


492         The  German  Sectarians  of  Pennsylvania. 

vival  in  1734,  and  was  only  fifteen  years  of  age  when 
she  joined  the  Sisterhood). 
In  Lantech's  original  MS.  Diary  there  was  at  this  point 
a  note  stating  that  up  to  this  time  70  members  had 
died,  viz.,  27  brothers  and  43  sisters.  They  were 
buried  in  different  places. 

Anno   1749. 
Thoma  (Thommen),  Durst  (Theodoras). 
Nagely,  Rudolph,  Brother  Zephania.  "  On  the  29th  of  Janu- 
ary he  fell  asleep  in  the  Lord,  upon  a  Sabbath  even- 
ing, during  the  tenth  hour.    He  was  a  son  of  Jehoiada." 
Fridlieb  (Friedlieb),  Caleb. 

Graff, ,  Sister  Priscam.   "  On  the  20th  (of)  February 

in  the  Lord  fell  asleep ;  her  age  (was)  28  years.     She 
was  the  daughter  of  the  aged  Brother  Jacob  Graff." 
(She  was  the  composer  of  several  hymns  in  the  Tnrtel 
Tan  be). 

,  ,  Sister  Margaretha,  from  the  Gimsheim 

awakening.221 

Gass  (Gast),  Jacob,  Brother  Jethro.     "  Fell  asleep  in  the 

Lord  the  1749th  year,  the  12th  October,  during  the 

evening  of  a  fifth  day,  in  the  twelfth  hour.     He  was 

awakened  already  in  the  Schweitz." 

(Jacob  Gass  was  one  of  the  first  to  join  the  Community, 

and  one  of  the  three  who  built  the  second  cabin  at 

Ephrata.     He  was  frequently  called  into  counsel  by 

Beissel.     When    the    Eckerlins   were   expelled,    in 

1745,  Jethro  was  installed  Prior,  but  only  held  the 

office  for  a  few  months,  being  succeeded  by  Brother 

Jaebez.  September  5, 1746,  he  was,  however,  installed 

a  second  time.     Three  years  later  he  was  dismissed 

from  his  office,  succeeded  by  Brother  Eleazer.     His 

221  For  a  full  account  of  this  revival  see  chapter  xii  ibid. 


Ephrata  Register.  493 

downfall  affected  him  so  greatly  that  he  died  Octo- 
ber 12,  1749). 

Anno  1750. 
Hartmann  (Hardmannin),  Christina. 
Hartmann  (Hardmannin),  Ursula. 

Weydebachin ,  Sister  Eunicke,  wife  or  widow  of 

Philip  Hanselman.  "  On  the  24th  (of)  October  in  the 
Lord  fell  asleep ;  her  age  was  70  years.  She  was  once 
(a)  very  devout,  God-fearing  widow,  who  had  already 
much  in  Germany  suffered." 
(She  came  to  the  Community  together  with  the  wife  of 
Christopher  Saner). 

Funck, ,  Sister  Genoveva,  daughter  of  Martin  Funck. 

"On  the   12th  (of)  August,  during  the  first  hour  of 
evening,  in  the  Lord  fell  asleep.     Her  age  (was)  32 
years,  2  months,  10  days." 
(Sister  to  Brother  Obadiah.      She  is  credited  with  the 
authorship  of  several  spiritual  hymns). 
Stattler,  Sister  Theresia,  daughter  of  old  Brother  and  Bar- 
bara Stattler.     "On  the   2d  April   in  the  Lord  fell 
asleep.     Her  age  (was)  30  years." 

Anno  1751. 

Funck,  Henrich.  "Died  April  17,  1751,  aged  30  years,  3 
months,  5  days.  He  left  a  little  son,  born  in  March, 
aged  1  month,  5  days.     His  name,  Daniel  Funck." 

Bolsner  (Bolner),  Michael,  from  Gimsheim  revival. 

Margareth  (Maria  Magdalena  in  original  MS.),  a  sister  from 
the  Gimsheim  awakening. 

Anno  1752. 

Junin,  Magdalena,  the  old  sister. 

Sauer,  Maria  Christina,  Sister  Marce/la,  sub-prioress  while 
in  the  Kloster ;  wife  of  Christopher  Saur,  the  German- 
town  printer. 


494  The  German  Sectarians  of  Pennsylvania. 

"  Sister  Marcella  remained  an  inmate  of  the  Kloster  re- 
sisting all  appeals  to  return  to  her  husband  at  Ger- 
mafitown  until  the  middle  of  November  in  the  1744, 
when  she  left  Ephrata  and  was  induced  to  return 
by  the  pleadings  of  Brother  De  Benneville  (Dr. 
George?)  The  complete  reconciliation  between 
husband  and  wife  did  not  occur  until  June  20,  1745, 
when  she  again  took  upon  herself  the  household 
duties.     She  died  December  14,  1752." 

Anno  1753. 

Kohl, ,  the  old  brother. 

Kimmel, ,  wife  of  Jacob  Kimmel,  from  Gimsheim. 

"  She  died  in  the   neighborhood  of   the    Bermudian, 
York  County." 

Traut, ,  Sister  Eufemia,  daughter  of  Philip  Traut. 

"Fell  asleep  in  the  Lord  May  3,  1753." 

Miiller, ,  Sister  Sincletica,  wife  of Miiller, 

daughter  of  Brother  and  Barbara  Stattler.      "  On  the 
5th  (of)  July  in  the  Lord  fell  asleep,  in  her  age  51 
years." 
(Maria  Stattler,  the  oldest  daughter  of  Barbara  Stattlerin, 
was  one  of  the  first  four  maidens  who  pledged  them- 
selves to  a  communal  life  and  took  up  their  residence 
in  Kedar.     Sincletica  was  one  of  the  ruling  spirits 
in  the  Sisterhood  and  for   years  one  of  the  sub- 
superintendents  of  the  Order.) 
Klop,  Peter,  father  of  Sister   Tecla.     They  were  from  the 

Tulpehockeu  revival. 
Hagemann,  Wilhelm. 

Hagamamim.  "  Maria,  wife  of  William  Hagemann  and 
daughter  of  Brother  Michael  Miller.  She  died  eleven 
weeks  after  her  husband.  They  were  both  young  and 
died  before  their  parents. 


Ephrata  Register.  495 

Anno  1754. 

Kemberg  (Keimberg,  Kemberger),  — Brother. 

Kembergerin, ■  wife  of  above. 

Gass,  Elizabeth,  wife  of  Frederich  Gass. 

Hagemann  (Hagaman),  Johan  Henrich,  the  old  Brother ; 
died  April  1,  1754. 

Hagemann,  Brother  Nehemiah,  eldest  son  of  Johan  Henrich 

Hageman.    "  Fell  asleep  in  the  Lord  in  the  year  1754, 

the  14  Abriell  (April).     He  was  a  son  from  the  old 

Hagemann." 

(They  originally  came  from  Falkner's  Swamp,  went  to 

Ephrata  in  October,  1728.     A  brother  Nathan  and 

sister  Catherine  also  entered  the  Solitary  orders.) 

Bauman,  Maria  (a  single  sister);  died  June  n,  1754,  aged 
28  years. 

Hagemann,  Magdalena,  widow  of  Johan  Henrich  Hage- 
man;  died  July  28,  1754. 

Nagelsin  (Negele), wife  of  Rudolph  Nagele,  Brother 

Jelioiada. 

Traut, ,  wife  of  Philip  Traut. 

Guth,  Henrich. 

Loscher,  Jacob. 

Anno  1755. 

Mack,  Valentine,  son  of  the  Patriarch  Alexander  Mack. 
His  wife  was  Sister  Abigail,  a  daughter  of  Johann 
Hildebrand,  and  Sister  Constantia  was  his  daughter. 

, ,  Sister Julianna.     "On  the  1st  (of)  March 

in  the  Lord  fell  asleep.  She  but  one  year  before  from 
Deutsch  (land)  came."     (Died  in  Saron). 

Endt,  Henrich. 

Sprigel  (Spriegel),  the  old  brother. 

Pearsol, ,  wife  of  Jeremiah  Pearsol ;  they  were  from 

Nantmeal,  Chester  county. 

Bauman,  John,  the  younger. 


496  The  German  Sectarians  of  Pennsylvania. 

Anno  1757. 
Hildebrand,  Maria  (?),  wife  of  Johannes  Hildebrand. 
Landert,    Sigmund,    Brother    Sealthiel.      "  Was  a   house- 
father.     In  the  year  1738  journeyed   he  to  Ephrata 
with  all  that  he  possessed,  built  the  Solitary  Sisters 
a  chapel,  "  Kedar,"  that  was  its  name ;  at  that  time 
had  he  two  daughters ;  the  one  gave  Ephrata  good 
night  about  the  year  1744.    He  entered  himself  also 
into  the  poor  life  and  was  a  faithful  follower  of  Jesu 
Christi,  and  did  in  peace  fall  asleep." 
(Sigmund   Dandert   became  connected  with   Beissel  as 
early  as  1724.      The  first  love-feast  of  the  Cones- 
toga  congregation  was  held  at  his  house  in  Decem- 
ber, 1724,  where  Beissel  officiated  for  the  first  time. 
His  wife  died  in  1728,  being  the  first  recorded  death 
of  the  congregation.     He  married  again,  but  became 
a  widower  the  second  time  in  1735.     He  came  to 
Ephrata  in  1738,  with  his  two  daughters,  where  he 
built  the  prayer-house  adjoining  Kedar  out  of  his 
own  means). 
Miller,  Henrich,  der  alte  bmder. 

Eicher,  ,  Sister  JVaemy,  youngest  daughter  of  Daniel 

Eicher.       "On  the  14th  Sep(tember)  in  the  L,ord  fell 

asleep,  her  age  33  years,  3  months." 

(She  was  a  sister  to  Mutter  Maria,  the  Prioress  of  the 

Sisterhood.     She  was  a  member  of  the  Fifth  Class 

of  the  Sisterhood,  and  is  known  to  have  written 

several  spiritual  hymns). 

Schaffer,  ,  Brother  Elkanah,  son  of  Joseph  Schaffer, 

"  is  from  this  world  departed,  as  one  where  it  quickly 
takes  place,  in  the  year  1757." 

Guth  (Gut), ,  wife  of  Samuel  Guth. 

Schaffer,  Joseph,  the  old  father  of  Elkanah.    Died  Septem- 
ber 14. 
Senseman,  ,  Brother  Japhet. 


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Ephrata  Register.  497 

Hagemann, ,  Brother  Nathan.     "  Did  also  from  the 

world  separate  in  the  year  1757.     He  was  the  aged 
Hagemann's  second  son." 
(Son  of  Johann  Henrich  and  Magdalena). 

Stattler, ,  Brother  Manoah.  "  Was  also  a  house- 
father, and  also  in  the  Lord  fell  asleep  in  the  outgoing 
of  the  year  1757.     He  was  aged  92  years." 

Anno  1758. 
Mack,  Margaretha,  Sister  Abigail,  daughter  of  Johannes 

Hildebrand    and    widow    of    Valantine    Mack ;    died 

August  11,  in  the  evening. 
Sprigel  (Sprigelsin),  the  old  sister;  died  August  31. 
Jacobs,  Christina  (Schacks  in  Register),  wife  of  John  Jacobs  ; 

died  September  10,  1758.     She  was  a  daughter  of  old 

Brother  Japhet  (Senseman). 
Hageman,  Magdalena  (the  young  sister). 
Kalcklosser  (Kalckglaser),  the  old  sister,  widow  of  Johann 

Heinrich  Kalcklosser. 
Beissel, ,  Sister  Eusebia.    "  On  the  5th  Sep(tember) 

in  the  Lord  fell  asleep ;  her  age  (was)  36  years.     She 

was  a  Basel  (niece)  of  the  Venerable  Superintendent. 

She  was  a  Beisselsin. 
Hiirsche  (Hirsch),  Bentz.     (No  date  in  record). 
Schuk,  Ulrich.      (No  date  in  record).     "  Were  forgotten, 

and  I  do  not  know  their  place."222 

Anno  1760. 
Bauman,  Margaretha.     December  6.     (Entered  in  Register 

1768,  in  Diary  1760). 

Braun,  ,  wife  of  Brother Braun. 

Weiser,  Conrad  ;  July  13.     (Formerly  Brother  Enoch) ;  in 

Register  "  The  friend  or  Brother  Conrad  Weiser  ;"  in 

Diary  "  Brother  Conrad  Weiser  ein  Justus."     He  was 

buried  in  his  orchard  near  Womelsdorf. 


MS.  Register. 


498         The  German  Sectarians  of  Pennsylvania. 

Anno  1761. 

Weiser,  Philip;  Brother  Theobald;  died  March  27;  eldest 

son  of  Conrad  Weiser. 
Heyd,  Leonhard  ;  died  January  25.     An  old  Brother  from 

the  Oley  revival ;  he  was  the  father  of  Sister  Bcrnicc. 
Pelagia,  Sister ;  died  March  3. 
Boldhausen,  Catharina  ;  died  March  14.    (From  the  Amwell 

revival). 
Schuck,  ,  Sister  Persida.     "  On  the  3rd  (of)  June 

(July  ?)  in  the  eleventh  hour  of  evening  in  the  Lord 

fell  asleep ;  her  age  41  years.     She  was  one  daughter 

of  the  aged  Brother  Ulrich  Schuck.223 
, ,  Sister  Joseba."    On  the  1st  (of)  December 

in  the  Lord  fell  asleep ;  her  age  42  years,  3   weeks. 

She  was  an  awakened  (one)  from  Deutschland." 

Anno  1763. 
Schabley  (Schoppe,  Sheppe),  Rudolph  ;   died  March. 
Gehr,  Peter;  died  May  12;  baptized  at  Seckenheim  near 

Heidelberg  in  the  Palatinate.224 
Koch,  Stephen,  Brother  Agabus.     "  In  the  Lord  fell  asleep 
the  7th  of  July,  in  the  year  1763.     He  was  already  an 
old  warrior  oijesu  Chrisli,  in  Germany,  with  the  Pious, 
where  also  my  parents  were  too.     He  is  well,  can  we 
say  in  Peace  elevated." 
(Stephen  Koch  first  settled  at  Germantown.     After  the 
revival,  in  1736,  with  three  others,  he  retired  to  a 
cabin  about  a  mile  from  Germantown.     They  came 
to  Ephrata  in  March  of  1739). 
Lamech,  Brother ;  June  13,  of  a  sudden  death.     He  was  the 
diarist  of  the  Community,  an  abstract  of  which  was 


223  Where  time  is  given  in  these  extracts  the  peculiar  Ephrata  notation 
is  indicated. 

221  An  extended  notice  of  Brother  Gehr  is  found  in  chap,  xviii.  Chroni- 
con  Ephratense,  original  edition. 


Ephrala  Register.  499 

published  after  his  death,  under  the  title  of  Chronicon 
Ephratense.  Sangineister  designates  him  as  an  "  aus- 
tere and  impetuous  follower  of  Beissel.  A  very  un- 
couth man,  who  proved  a  scourge  to  many,  and  made 
many  a  brother's  life  a  burden.  His  end  was  presum- 
ably apoplexy,  as  he  was  unexpectedly  found  dead  in 
his  kammer  and  his  face  was  black." 

Bohler,  Catharina,  Sister "  Fell  asleep  in  the  Lord, 

the  1st  (of)  March  ;  her  age  was  29  years,  7  mouths. 
She  had  a  very  pious  mother." 

Anno  1763  or  1764. 
Ebinet  (Inebenet),  Hildebraud  and  his  house-mother ;  died 
at  the  Shenandoah  settlement. 

Anno  1765. 

Keller, ,  first  wife  of  Bastien  Keller. 

Hildebrand,  Johannes  (the  old  brother).225 

Nagely,  Rudolph;  Brother  Jehoiada  (Jojada). 

Klop  (Klepin),  Magdalena. 

Durborow  (Derborough,  Dober),  Dorothea  ;  from  the  French 

Creek  revival. 
Martin, ,  daughter  of  George  Adam  Martin  (1766  in 

Register). 

Anno  1766. 

Senseman,  Johannes.     Old  Brother. 

Gorgas,  Joseph  ;  Brother  Chrysostomus  ;  builder  of  the  stone 
mansion  on  the  Wissahickon,  known  as  the  "  Monas- 
tery." 

Morin,  Magdalena. 

Stit,  .,  Catheriua. 

Anno  1767. 

Kiinmel, ,  wife  of  Valentine  Kimmel,  from  Gim- 

sheim  revival. 


225  Cf.  chapter  ii. 


500         The  German  Sectarians  of  Pennsylvania. 

Hocker,  Margaretha  ;  Sister  Albino, ;  wife  of  Ludwig  Hocker 
(Brother  Obed).  Died  April  29th,  at  noon  before  one 
o'clock. 

Braun, ,  Brother. 

Henrich,  Valentin. 
Schwartzbachin, ,  Sister. 

Anno  1768. 
Hoffly,  Barbara,  wife  of  Peter  Hoffly  ;  died  July  3. 

1768   ^J^L»  W^VX,^^^ 

Beissel,  Johann  Conrad,  Brother  Conrad ;  Father  Friedsam 
Gottrecht ;  Irenici  Theodicaci,  founder  and  vorsteher 
of  the  Ephrata  institution;  died  July  6,  1768,  in  the 
presence  of  many  brethren  and  sisters,  in  the  morning 
between  10  and  n  o'clock,  when  he  gently  passed 
away,  his  age  77  years,  4  months.  According  to  the 
entry  in  the  Diary  of  the  Sisterhood  Father  Friedsam 
"  Did  in  the  presence  of  his  spiritual  children,  as  he 
his  farewell  made  quite  gently  and  quietly  in  the  Lord, 
fall  asleep,  in  the  year  1768,  the  6th  of  July.  His  age 
was  77  years,  4  months,  6  days,  in  the  8th  hour  [sic] 
of  the  day  after  noon.  What  his  doings  and  occupa- 
tion of  the  spirit,  and  how  much  he  suffered  and 
laboured,  for  the  Lord's  sake,  the  time  of  his  life,  by 
day  and  night.  He  who  his  writings  diligently  reads 
and  searches  can  find  in  what  kind  of  labour  his  life 
passed  in  the  52  years." 


Ephrata  Register.  501 

(His  funeral  was  attended  by  over  six  hundred  mourners. 
The  sermon  was  preached  by  Brother  Jaebes  from  the 
text  Heb.  xiii.  7  and  17,  and  was  followed  with  ad- 
dresses by  Brothers  Phileomen  and  Obed.) 
Knottel  (Knoder),  Cathariua,  daughter  of  Jacob  Knotel, 

died  July  6. 
Behr  (Baer),  Jacob.     December  13. 
Kimmel,  Valentine.     December  28. 

Anno  1769. 
Holm,  Christina ;  died  February  2  (9). 
Knepper,  Veronica;  died  April  27. 
Steiner,  Johannes  ;  of  a  sudden  death,  May  (18)  28. 
Lassie,  Valentin. 

Jacob, ,  Brother  Simeon  ;  died  August  11. 

Pettikoffer  (Batikoffer),  Johannes  ;  September  11,  from  Ger- 

mantown.226 
Mayer,  Hansly  (Johannes) ;  Brother  Amaziah  (Amitscty) ; 

October  14. 

Anno  1770. 

Owen,  John  ;  a  Welshman  from  the  French  Creek  revival. 
Hofny,  Peter;  died  March  18.     From  the  Falkner  Swamp 
revival  in  1734  ;  father  of  Sister  Drusiana  and  Basila. 
Merkel  (Merklesin,  Marcelle),  the  old  sister. 
Hofney,  Elizabeth,  Sister  Dasilla.    "  On  the  9th  (of)  Novem- 
ber) in  the  Lord  fell  asleep ;  her  age  was  48  years,  9 
months.     She  was  the  aged  Brother  Peter  Hofney,  his 
second  daughter." 
(A  sister  in  the  Fifth  Class  who  composed  several  hymns 
in  the  Turtel  Taube). 
Hartmann,  Regina ;  died  October  20. 

(This  is  said  to  be  the  Regina  Hartman  who  in  her  youth 
was  stolen  by  the  Indians,  and  of  whom  the  well- 
known  story  is  told  of  her  reunion  with  her  mother 
by  means  of  the  old  German  hymn, — 

Allein,  und  doch  nicht  ganz  alleine, 
Bin  ich  in  Meiner  Einsamkeit.) 


226  Vide  Vol.  i,  p.  172,  217. 


502  The  German  Sectarians  of  Pennsylvania. 

Anno  1771. 
Weber,  Anna;  February  11. 
Graff,  Marx  ;  the  old  brother  with  a  wooden  leg. 
Merkel  (Marcele),  Martin  the  younger. 

Baumann, ;  the  old  brother  lost  his  life  August  5. 

Seysinger, ,  Brother. 

Keller,  Friedrich  ;  November  10,  aged  34  years,  10  months. 

He  was  a  son  of  the  still  living  Jacob  Keller. 
Guth,  Daniel ;  November  13. 

Anno  1772. 

Graff,  Maria  Ja — ;  January  19.     An  old  sister. 

Seibert  (Seifertin),  Anna;  died  May  12;  daughter  of  the 

old  Brother  Baumann. 
Seysinger,  Elizabeth  ;  died  August  23. 
Rohrer  (Rorer),  Jacob. 

Anno  1773. 

Fahnestock,  Rebecca  (Graff),  wife  of  Johann  Fahnestock  ; 
died  January  17. 

Eicher,  Daniel,  Brother  Daniel ;  died  February  1. 

Theonis,  Brother ;  died  March  5,  in  the  evening. 

Han  (Hann),  George  ,  died  in  the  night  between  the  7th 
and  8th  of  March.227 

Friedrich,  Jacob. 

Friedrich, ,  mother  of  Jacob  ;  were  forgotten. 

Landert,  Maria;  Sister  Rahel.  "On  the  nth  Novem(ber) 
in  the  L,ord  fell  asleep  ;  her  age  (was)  48  years,  9 
mon(ths) ;  oldest  daughter  of  Sigmund  Landert,  who 
built  the  chapel  adjoining  Kedar,  so  that  the  latter  be 
changed  into  a  Sister  Convent,  and  his  two  daughters 
received  among  their  number.  The  younger  daugh- 
ter soon  returned  to  the  world." 

Funck,  Martin  (senior) ;  died  April  19,  1773,  aged  80  years, 
3  months. 


227  Cf.  pp.  285-7,  ibid. 


Ephrata  Register.  503 

Schumacher,  Peter.     "Did  also  in  the  Lord  fall  asleep  the 
17th  of  November  in  the  year  1773.  He  was  a  Schweit- 
zer, and  did  the  well-known  land  piece,  above  in  the 
Swamp,  devise  to  Ephrata." 
(Peter  Schumacher  was  not  a  Solitary  Brother). 

Anno  1774. 
Hoffly,  Jacob  ;  died  on  the  New  Year.     A  son  of  Peter  and 

Barbara  Hoffly. 
Knipper  (Knepper),  Josua. 
Meintzer  (Meiser),  George. 
Roth,  Henrich. 

Anno  1775. 

Fahnestock,  Rebecca,  wife  of  Johannes  Fahnestock.  Born 
1715;  died  January  17,  1775. 

Bensin, ,  Sister. 

Diibbel  (Diibbelsin),  Anna  Maria  (1776  in  Register). 

Darius,  Brother. 

Fahnestock,  Dietrich.  Born  February  2,  1696;  died  Octo- 
ber 10,  1775;  aged  79  years,  8  mos.  From  the  Am- 
well  revival. 

Anno  1776. 

Sensemann,  Agnes,  the  old  sister;  died  March  24  (13). 

Graff,  Jacob  ;  died  May  6.     An  old  brother. 

Anguas,  Mary  ;  Sister  Mariam  ;  died  May  20. 

Miller,  Johannes;  died  May  28,  1776.  He  was  an  old 
brother. 

Zinn   (Zinnen),  ,  Sister  Perpetua,  wife  of  Herman 

Zinn  ;  died  November  10. 

Landes  (Dandis),  Barbara ;  died  March  29. 

Sensemann,  Jacob  ;  died  December  23,  aged  54  years. 

Anno  1777. 
Zinn,  Hermann,  Brother  Macariits ;  died  March   15;  hus- 
band of  Sister  Perpetim. 


504  The  German  Sectarians  of  Pennsylvania. 

Schneeberg    {Barbara),   the    old  Sister,    wife    of    Andreas 

Schneeberg,  of  Antietam. 
Funck,  Martin  (Jr.),  Brother  Manasse  ;  died  October  5,  aged 

54  years,  9  months. 
Bentz  (Bens),  Johannes 
,  Margaretha.     The  old  Sister  was  a  Swiss,  known 

as  the  "  Old  Swiss  Margaret." 
Walter,  Caspar  (Jr.) 
Walter,  ,  wife  of  Caspar  Walter  ;  were  forgotten. 

Anno  1778. 

Koch,  Johannes. 

Huber  (Huberin),  Anna  Maria,  wife  of  Jacob  Hnber ;  died 
January  19. 

Melinger,  Gertraut,  widow  of  Stophel  (Christoph)  Meli ti- 
ger ;  died  February  3. 

Miller,  Henrich,  the  tavern-keeper  ;  born  May  12,  1728; 
died  January  12,  1778,  from  disease  contracted  while 
serving  milk  to  the  sick  soldiers  in  Zion  Convent. 

Kirmmel,  Adam  ;  died  January  27. 

Anguas,  James;  died  March  4,  1778,  of  camp  fever  con- 
tracted while  nursing  sick  soliders. 

Baer,  ,  wife  of  Joliann  Baer ;    died  March    20,  of 

camp  fever. 

Baer,  Johann  ;  died  April  15,  1778,  of  disease  contracted  at 
the  hospital.     He  was  a  Mennonite  preacher. 

Gass,  Friederich  ;  died  October  28  ;  was  an  old  Brother. 

Anno  1779. 

L,andis,  Anna;  died  February  17. 

Funk,  Samuel,  Brother  Obadiah ;  died  December  7,  1779, 
at  the  age  of  60  years,  9  mouths.  "  He  was  a  genius 
{Kunstler),  lived  a  long  time  at  Ephrata ;  but  it  hap- 
pened through  certain  circumstances  that  he  went  to 
Virginia,  where  he  died,  and  is  buried  at  Stauffers- 
town."     [Strasburg.] 


Ephrata  Register.  505 

Anno   1780. 
Kobel  (Kebel),  Philip;  died  January  16. 
Hoffman,  Henrich. 
Mii Her,  Sybilla,  wife  of  Johannes  Miiller. 

Anno  1 781. 
Eckerlin,  Doctor  Samuel,  Brother  Jephune ;  died  January 

15,  178 1.     (Not  entered  in  either  register  or  diary.) 
Jemini,    Brother  .      "  In   the   spring  of   the   year 

departed  in   1781.     He  was   from    the  Tulpohocken 

Awakening." 
(He  was  one  of  the  original  members  of  the  Ziouitic 
Brotherhood.) 
Fahnestock,  Elizabeth  (Boldhauser),  wife  of  Peter  Fahne- 

stock  ;  died  July  23. 
Fahnestock,  Ellen  (Luster),  wife  of   Daniel  Fahnestock  ; 

died  September  22. 
Bender,  Dudwig. 

Bender, ,  wife  of  Dudwig. 

Borwe, ,  Sister. 

Anno  1782. 

Dohman, ,  wife  of  Henrich  Lohman;  died  January  21, 

Lohman,  Henrich  ;  died  January  24.     "  They  were  both 

from  the  Gimsheim  revival,  and  were  laid  together  in 

one  grave."228 
Armella,  Sister  (second  sister  of  that  name) ;  died  in  the 

Sisterhouse  April  5  (March  30),  aged  60  years.     She 

was  from  the  Gimsheim  revival. 
Boldhauss,  Conrad  ;  died  January  31. 
Henrich,  Ann  Elizabeth,  wife  of  Velte  Henrich. 
Mack,  Elizabeth,  Sister  Co?istatitia,  daughter  of  Valentin 
and  Maria  Mack,  granddaughter  of  Alexander  Mack  and 

Johannes  Hildebrand  ;  aged  50  years,  3  months.    "  On 

the  31st  (of)  October  in  the  Lord  fell  asleep." 


Cf.  Chapter  xii. 


506  The  German  Sectarians  of  Pennsylvania. 

(Elizabeth  Mack  was  a  daughter  of  Margaretha  Hilde- 
brand,  Sister  Abigail,  one  of  the  four  original  Sisters 
who  took  up  their  residence  in  Kedar,  but  shortly 
afterwards  married  Valentine  Mack.  Some  years 
after  she  returned  to  the  Sisterhood  with  her  daugh- 
ter, who  became  Sister  Constantia). 

Anno   1783. 

Meyle,  Jan,  Brother  Amos.     "  On  the  6th  of  August  (he)  in 

the  Lord  departed,  in  (the)  year  1783.     His  age  was  82 

years,  he  was  one  among  the  first  in  the  Community ; 

therefore  an  Old  Warrior  Jesn  Christi." 

(Jan  Meyle  settled  first  at  Germantown.      December  25, 

1723,  he  was  baptized  in  the  Wissahickon  by  Peter 

Becker,  and  at  once  became  a  prominent  member  in 

that  denomination,  but  two  years  later  went  over  to 

the  Sabbatarian  congregation.  In  December  of  1728, 

Brother  ^wc^rebapti zed  Conrad  Beissel,  who  in  turn 

rebaptized  Brother  Amos.     He  was  one  of  the  four 

brethren  who  first   occupied  the   Berg-hans,   from 

1735  to  1737,  and  for  a  time  was  the  preceptor  of 

Brother  Onesimus  (Israel  Eckerlin).229 

Hardy  (Hardie,  Heardy),  Thomas.    Brother  Theodoms.230 

Fahnestock,  Margaretha  (Hertz),  widow  of  Dietrich  Fahne- 

stock,  died  December  29,  aged  81  years,  5  months,  1 

day.     She  came  from  Germany  to  Amwell,  in  the  Jer- 

sies ;  from  there  to  Cocalico  Township,  in  the  county 

of  Lancaster,  where  she  died,  and  is  buried  at  Ephrata. 

Anno  1784. 
Guth   (Guterin,   Kuterin),   Elizabeth,   an  old   sister,   died 

March  27. 
Hocker,  Jonathan  (?),  Brother  Jonathan.     "  In  the  Lord  fell 

asleep  on  the  30th  of  June,  in  (the)  year  1784,  his  age 


229  Vide  vol.  i,  pp.  435,  et  seq. 

230  Vide  vol,  i;  p.  435. 


Ephrata  Register.  507 

finite?  3toi  ftirt  nimmetr  u  oifomeiv  fdtt  @c- 

Matron  nftTe  Wriben/  frtn  3ta|jme  mer&c 

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fein  fafifr  Sing  m  fa$en  auf  &er  <gr* 
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Mft  meitt  ©teg  ®e!dftn|rit:  m  m&, 
Mifymtmt  ^uh;  £efitamg  toe  6eJi# 
left  .0&  i#  f$m  grnng  auf  Crkn/ 
iu&  mit  manger  §?0t&  Htnjtdtts  n>jr& 
mii;  tog  tpa*  fcefier*  sunken/  tort  in 
setter  neuen  t&tlt.  ©^  W  £00$  iff 
tnir  gefroffe*  ni>  k&  ill  6fau&ntr£ie& 
im?  $0fetv  ffefcf  fcwft  m$  anoerlmie 
pp  eeie/ 10  ip  ©eDuffc  imp  gepigfeitt 
5$  fan  00$  fonfrn  mit  ttic^t^  pun&mi 
W  pfei&en  f0  an  ©Ott  fa&angen,  Pip 
*fr  meitf  Siel  in  aOem  2tih  m  ity  ge& 
ein  jHr^ettgfeik  3*  roeif*  mtnme&r 
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(eon  ergepav  er  roeifi  m  oefien  au$  $u 
fttagm/  nxtf  mir  $u  t&un  in  twiner  ^5a* 
<&en:  Mefo  tgt&ffl  ftet*  anpeim  gejWtt/ 
(0  tmrp  mtty  roaSfpffi  190% fdHt/  fonft 
n>et#  i$  m<&t$  in  meinem  le&ew  aJS 

3&m  ju  Wri&cri  jfetf  crge&en. 
©tefc  efaat=@eufc  Jft  ftm  &>t< 

ftrtcftrt  w$«?  fetott  Smi  a«fsartc&  W  iwr&cii; 

Memorial  Pillar  in  Memory  of  Brother  Amos  (Jan  Meyle). 


508  The  German  Sectarians  of  Pennsylvania. 

was   67    years,   6   months ;    he  was  from   a  preacher 

family. 

(One  of  the  Solitary  who  left  the  Community  with  the 

Eckerlins  in  1745.     For  a  time  he  became  a  trapper 

and  hunter,  but  returned  to  Ephrata,  February  23, 

1750,  with  the  old  Prior  Onesimus). 

Niess  (Niesen,  Niessin),  Ann    Elizabeth    (Annalis) ;    died 

July  25. 
Lassie,  Christianna  ;  Sister  Phcebe  (Fceben).     "  On  the  4th 
(of)  March  in  the  Lord  fell  asleep,  her  age  66  years, 
6  months.     She  was  the  aged  Brother  Peter  Lassie  his 
daughter.     She  has  within  47  years  with  the  Sister- 
hood dwelled." 
(She  was  one  of  the  first  Sisters  at  Kedar,  joining  the 
Order  when  but  nineteen  years  of  age). 

Schmit, ,  wife  of  Balser  Schmit. 

Riesen, ,  wife  of  Brother  Riesen. 

Kimmel,  Jacob ;  died  November  25 ;  an  old  brother  from 

the  Gimsheim  revival. 
Sangmeister,  Heinrich,  Brother  Ezechial ;  born  August  9, 
1723,  in  a  village  near  Wolfenbiittel ;  died  December 
30,  1784.  He  was  the  son  of  a  Lutheran  schoolmaster, 
Stephen  Heinrich  Sangmeister,  and  wife,  Anna  Mar- 
garetha. 

Anno  1785. 
Jones,  John;  died  March  30th,  1785. 
Hocker  (Hocker  ?),  Annalis  (Anna  Elizabeth). 

Crothauser, ,  an  old  Sister. 

Reissmann,  John  Conrad,  Brother  Philemon.     "  In  the  Lord 

fell  asleep  (on)  the  20th  (of)  March  in  (the)  year  1785. 

He  was  an  Awakened  (one)  already  in  Germany." 

(After  the  Germantown  revival,  in   1736,  John  Conrad 

Reissmann,  together  with  Alexander  Mack,  Stephen 

Koch  and  Henry  Hcecker,  built  a  cabin  on  the  banks 

of  the  Wissahickon,  upon  Johann  Gumre's  land,  and 


Ephrata  Register.  509 

lived  in  seclusion  until  1738,  when  they  united  with 
the  Ephrata  Community).-'1 

,  Sister  Augusta.     "On  the  19th  (of)  May  in  the 

Lord  fell  asleep,  her  age  was  69  years.     She  was  from 
the  Wiirtenbergerischen." 
Belsner,  Johan.     He  was  a  single  person  and  lived  near 

unto  Ephrata;  died  May  21,  1785. 
Muller,    Michael,   Brother  Michael;  died    September    17. 
He  was  an  old  brother  from  the  Tulpehocken  revival. 

Anno  1786. 
Mohr,  Peter;  died  April  22. 
Hartman,  ,   Sister  Susanna;  died   May   28,   1786. 

She  was  deaf  and  dumb.     "  Die  Stumme  Susannah 
Muller,  Maria  Catharina,  Sister  Maria  Catharina ;  widow 

of  Michael  Muller ;  died  December  3.     She  was  also 

from  the  Tulpehocken  revival. 
Gitter  (Gartner  ?),  Catharina,  Sister  Eufrosina.     "  On  the 

16th  April  in  the  Lord  fell  asleep,  her  age  was  77  years, 

5  months.     She  was  from  the  Anwell  Awakening,  and 

was  sick  many  years." 
Beissel, ,  Sister  Sevoram.    "  On  the  29th  August  in 

the  Lord  fell  asleep,  her  age  74  years.     She  was  also 

from  the  Gimsheimer  Awakening." 

Anno  1787. 
Huberin  (Hiiber),  Agnes,  an  old  sister;  died  April  22. 
Hey  pel,  Agnesa,  widow  of Heypel ;  died  April  22, 

1787,  aged  —  years.    She  was  from  the  Falkner  Swamp 

revival ;  in  her  widowhood  was  blind years. 

Keller,  Elizabeth,  wife  of  old  Jacob  Keller ;  died  between 

May  24th  and  25th,  1787,  aged  79  years,  3  months,  22 

days.     Sick  with  dropsy  nine  months. 
Eckstein,  Christian,  Brother  Gideon.      "  In  the  Lord  fell 

asleep,  (on)  the  26th  (of)  July,  in  (the)  year  1787.    His 


Vide  vol.  i,  chap,  xviii. 


510         The  German  Sectarians  of  Pennsylvania. 


age  was  70  years.     He  was  a  peculiarly  awakened  per- 
son ;  in  his  youth,  in  Germantown,  he  left  his  father's 
house,   and    selected  the   reproach    Chrisli,  (he)    was 
therein  faithful  until   his  end ;  but  often  must  such 
souls,  much  pass  through  who  much  suffer." 
(Brother  Gideon  was  also  a  result  of  one  of  the  German- 
town  revivals.    He  came  to  Ephrata  7th  month,  1743. 
He  was  an  important  man  in  the  Community,  as  well 
as  a  physician  of  considerable  local  reputation.     He 
was  one  of  the  commissioners  sent  to  Philadelphia 
in  1748  to  settle  the  differences  with  William  Young, 
the  Philadelphia  representative  of  the  Community. 
On  the   16th  of  March,  1767,  he  left  Ephrata  and 
went  to  Germantown  ;  he  renained  there  until  New 
Year's  Day,    1777,  when  he  returned  to  Ephrata. 
Under  the  tripartite  agreement  with  Samuel  Ecker- 
lin,  made  February  3,  1770,  he  appears  as  one  of 
the  trustees.     In  his  will,  dated  July,  1787,  he  de- 
vises the  profits  of  forty  acres  of  land  to  the  uses  of 
such  Solitary   who  have  been   members  of  either 
society  not  less  than  ten   years.     His  preceptor  in 
physics  was  a  Dr.  Meder,  from  Germany,  who  lived 
in  the  Community  1748-1749,  but  was  expelled  upon 
his  refusal  to  be  baptized.) 
[His  epitaph  reads:    "  Hier  liegt  begrabe?i  \  der  Ehr- 
wurdige  Bruder  \  Gideon,  sonst  D.  \  Christian  Eck- 
stein [  mitglied  der   Bruder   Schafft  \  in    Ephrata. 
Starb  d.  26  \  Julius  ihm  jahr  1787  \  Semes  alters  70 
jahr}  I  1  monat,  7  /«£"."] 
(He  was  buried  upon  a  Sabbath,  and,  as  Jaebez  notes  : 
"  That  now  there  remained  only  three  of  the  original 
Brotherhood.") 
Mayer,  Barbara,  Sister  Jael.     "  On  the  14  January  in  the 
Lord  fell  asleep,  her  age  74  years,  6  mos.     She  was  the 
aged  Bro.  Johann  Mayer's  Daughter,  and  one  of  the 


Ephrata  Register.  '  511 

first  Sisters,  who  in  Ephrata  dwelled  together,  and  has 
by  51  years  lived  here,  and  was  with  a  great  funeral 
followed  to  the  grave." 
(Barbara  Mayer,  one  of  the  four  original  sisters  of  Kedar. 
Her  family  were  among  the  first  to  follow  the  leader- 
ship of  Beissel.    Her  father,  Johann  Mayer,  was  bap- 
tized in  the  Pequea,  November  12,  1724,  and  it  was  on 
his  motion  that  Beissel  was  made  teacher  of  the  con- 
gregation.  Sistery^/was  one  of  the  rulers  of  the  Sis- 
terhood and  was  generally  beloved  for  her  amiable 
disposition.      She  was  also  one  of  the  most  active 
nurses  in  Zion  durng  the  Revolution.) 
Schreit,  Margaretha  ;  died  October  31. 

Anno  1788. 
Graff,  Abraham ;  died  March  9. 

Keller,  George ;  son  of  Jacob  and  Elizabeth  ;  died  in  Vir- 
ginia, February  21. 
Mii Her,  Johann  ;  died  December  18.     (A  young  Brother.) 

Anno  1789. 
Gorgas,  Benjamin,  Brother  Hoseas  ;  died  December  27,  aged 

67  years,  8  months. 
Bensin  (Bentz  ?),  Maragret.     (A  young  Sister). 
Sarouy  (Sarone),  John  Jacob  ;  born,  1715  ;  died  November  2, 

1789. 
Schanschlag,  ;  died  November  4. 

Anno  1790. 

Martin,  Jacob  (the  High  Philosopher);  his  epitaph  reads: 
" Hier Ruhen  \  diegebeine  \  dcs  hohen  Filosofen  |  Jacob 
Martin  \  er  ist  in  Europa  geboren  \  den  ioten  Juni 
if 25,  und  I  ist  gestorben  als  ein  gnter  \  Christ  den 
ioten  Julius,  1790  |  im  66  Jahr  seines  alter.'1'1 232 

Merckel,  Adam. 


Cf.  pp.  172-7  supra. 


512  The  German  Sectarians  of  Pennsylvania. 

Nagle  (Nagely),  Jacob,  "  son  of  Brother  Nagel.  He  was 
forty  years  precentor  (Vorsanger)  of  the  congregation 
atEphrata."     Died  August  8,  aged  68  years. 

Eicher,  Jacob,  Brother  Nathaniel,  son  of  Daniel  Eicher. 
"  In  the  Lord  fell  asleep,  the  24th  (of)  May ;  his  age 
was  74  years  and  2  months ;  he  was  a  venerable  old 
warrior,  Jesu  Chrisli,  np  to  his  blessed  (end)." 

Niess,  Jereraias,  an  old  Brother  from  the  Gimsheim  revival ; 
baptized  at  Ephrata,  December,  1751. 

Gunlisin,  Margaretha. 

Anno  1791. 
Flavia,  Sister ;  died  last  of  February.     A  spiritual  virgin 
in  Class  Two  of  MS.  Chronicon  of  Sisterhood.     She 
was  a  niece  of  Conrad  Weiser. 
Rebmann,  Eva  (Seysinger,  Zeisinger) ;  died  February  8.233 

Mundschauer  (Munshower), ,  Brother. 

Hocker,    Maria,    Sister   Petronalla,    daughter   of    Ludwig 
Hocker  {Obed)  and  wife  Margaretha  {Albino).    "  In  the 
Lord  fell  asleep,  the  27th  (of)  July,  her  age  52  years, 
11  months.     She  was  Brother  Obed  his  daughter  of 
Pharren  (preacher)  family  (Geschlechl),  from  her  tender 
youth  (she)  was  drawn  into  this  lot.     She  did  how- 
ever with  her  father  dwell  up  to  her  end  ;  God  did  her 
with  much  tribulation  afflict ;  and  did  almost  4  years 
lay  sick  and  much  misery  experienced  until  her  end." 
(She  was  teacher  of  embroidery  and  fine  needlework  in 
the  Kloster.     Her  sampler  is  now  in  the  Historical 
Society  of  Pennsylvania.     She  is  also  said  to  have 
been  the  first  female  Sunday-school  teacher). 
Hefner,  David  ;  died  in  June. 
Kimmel,  Veronica  ;  died  in  June. 

Eicher,  Jacob  (Christian?),  Brother  Eleaser,  one  of  the 
first  to  live  in  the  Community  at  Ephrata.     "  In  the 


Cf.  pp.  456-57  supra. 


Ephrata  Register.  513 

Lord  fell  asleep  the  20th  (of)  August  in  the  year  1791, 
his  age  was  82  years  ;  he  was  from  his  youth  a  Warrior 
of  Jesn  Christi,  and  suffered  very  much  until  his  death  ; 
he  was  blind  near  16  years." 
(Jacob  [Christian]  Eicher  was  one  of  the  original  Zionitic 
Brotherhood,    and    afterwards    prominent    in    the 
"Brotherhood    of    Bethania."     In    1749    he    suc- 
ceeded Jethro  as  Prior,  but  did  not  hold  the  office 
long,  as  his  rulings  were  harsh  and  oppressive.     He 
was  known  among  the  Brotherhood  as  der  grobe 
E leasee). 
Knepper,  Peter. 
Sprigel,  Veronica;  died  December  12. 

Anno  1792. 

Baumau,  Sara  ;  born  October  30,  1776  ;  died  June  30,  1792. 

Annge, ,  old  Sister;  died  October  14. 

Fahnestock,  Esther;  born  March  27,  1740;  died  December 

6,  1792. 
Hocker,  Ludwig,  Brother  Obed.     "  In  the  Lord  departed 
the  27  (of)  July  (1792) ;  his  age  was  75  years,  6  months. 
He  was  a  faithful  co-worker  in  the  house  of  God,  and 
the  Congregation  almost  24  years  with  Brother  Jaebez 
v  helped  to  support.     He  had  been  married  here." 
(Ludwig  Hocker  was  one  of  the  leading  characters  of  the 
Ephrata  Community  and  for  many  years  was  school- 
master of  the  congregation,  and  in  his  old  age  served 
as  the  printer  and  bookbinder  of  the  Brotherhood. 
He  first  settled  in  Germantown,  and  in  1738  he  went 
to  live  with   Brother  Agabus  in   the  cabin  on  the 
Wissahickon.     In  1744  we  find  him  at  Ephrata  with 
his  family,  and  on  the  28th  of  twelfth  month  he  and 
his  wife  solemly  divorced  themselves.     He  went  into 
Zioii  and  became  Brother  Obed ;  she  entered  Hebron 
and  to  her  death  was  known  as  Sister  Albina.    Their 


514         The  German  Sectarians  of  Pennsylvania. 

daughter,  Maria,  joined  the  Sisterhood  of  Saron  under 
the  name  of  Petronella,  and  became  a  sister  of  the 
third  class.  Soon  after  Hocker's  arrival  at  Ephrata 
he  became  the  schoolmaster  of  the  congregation,  and 
in  1749  a  building — "  Succoth  " — was  erected  for  his 
use,  where  he  projected  the  plan  of  holding  a  school 
in  the  afternoons  of  the  Sabbath.  He  maintained 
this  Sabbath-school  for  more  than  thirty  years  before 
Robert  Raikes  introduced  the  present  Sunday-school 
system.  In  a  manuscript  letter,  in  the  possession  of 
the  writer,  he  signs  himself  "  Br.  Obed,  ein  Wallen- 
der  nach  der  Seeligen  Ewigkeit") 

Anno  1793. 

Konigmacher,  Adam,  Brother  Naanam ;  born  July  30, 
1737  ;  died  January  31,  1793,  aged  57  years,  7  mo. 

Herschpergerin  (Hirschberg),  Rosina  ;  died  February  23. 

Neyle,  Hans;  died  March  31. 

Fahnestock, ,  wife  of  Benjamin  Fahnestock. 

Homy,  Johannes;  died  August  8,  aged  71  years,  6  mos. 

Kapp,  Maria,  died  September  30. 

Funk,  Veronica,  Sister  Hanna.  "  Fell  asleep  in  the  Lord 
the  31st  of  October,  her  age  79  years  10  mo.  :  who 
came  to  Ephrata  in  the  year  1739,  though  an  only 
child,  she  left  her  father's  house,  and  became  a  faith- 
ful fellow  warrior  in  the  economy  of  Jesu  Christi,  her 
life  was  edifying,  until  her  end.     She  was  by  birth  a 

,  and  in  Germany  had  already  been  among  the 

awakened  persons." 

Mundschauer, ,  Sister. 

Henrich,  Johpe  [sic]. 

Nagely,  Jacob,  sou  of  old  Jacob  Nagely  the  vorsanger.  He 
was  unmarried  and  died  December  2  before  break  of 
day,  aged  30  years,  2  mos. 


Ephrala  Register.  515 

Anno  1794. 

Beissel,  Peter,  Brother  Zadock ;  died  January  4  (1795  in 
Register). 

Senseman,  Margareth  ;  died  March  9. 

Keller,  Jacob  ;  died  March  10.  "  In  the  Lord  fell  asleep,  in 
the  year  1794,  the  10  March  ;  his  age  was  87  years  and 
several  mos.  He  was  a  peculiar  man  in  his  actions 
and  life,  and  walked  in  a  God-agreeable  path  ;  was 
already  in  his  tender  years  from  the  Spirit  of  Eternity 
peculiarly  from  God  apprehended  ;  however  afterwards 
to  the  woman  came,  and  after  that  the  same  spirit  in- 
duced him  to  journey  to  this  land,  and  did  not  rest  until 
he  to  this  Community  came.  He  was  a  faithful  and 
anxious  co-worker  in  the  house  of  God  until  in  his 
advanced  age.  His  venerable  wife  in  her  advanced  age 
passed  through  much  sorrow  and  pain,  and  passed  from 
this  world  in  year  1787,  the  24  May,  and  thereafter  he 
passed  his  life  in  silence  with  much  fasting  and  prayer. 
In  the  7  year  passed  to  an  edifying  and  blessed  end  ; 
for  six  weeks  he  took  no  nourishment." 

Gerdorin,  Elizabeth;  died  June  12. 

Klopf,  Peter,  the  younger. 

Rohbachin,  Barbara;  died  July  14,  1794,  aged  85  years. 

Martin,  George  Adam  ;  died  April  29. 

Bauman,  Christina;  died  August  22. 

Martin  (Martisin),  ;  died  October  14. 

Gorgas,  Jacob  (the  younger) ;  died  October  24. 

Meily,  Samuel ;  died  at  Germantown,  October  10,  1794,  and 

is  buried  in  the  Dunker  Graveyard   in  Germantown. 

His  stone  reads  :  "  Erw.  B  ruder  \  Samuel  Meily  \  von 

Ephrata  \  Starb  October  \  /o,  1J94  \  alt  23  jalir." 

(From  this  inscription  it  is  inferred  that  Brother  Meily 

was  an  evangelist.) 

Reiter,  ,  daughter  of  Maria  Reiter. 

Knepper,  ,  wife  of  Peter  Knepper  ;  died  October  10. 


516  The  German  Sectarians  of  Pennsylvania. 

Kimmel,  Jacob. 

Reitcr,  Henrich,  2d  daughter  (indistinct). 

Anno  1795. 

Borin, ,  old  Sister  Jacob  Borin,  afterward  Huberin ; 

died  September  5. 

Hoffiy,  Elizabeth,  widow  of  Johannes  Horny  ;  died  Septem- 
ber 7,  1795,  aged  65  years. 

,  Anna  Maria,  "the  English  Peter  his  wife." 

Anno  1796. 
Henrich,  Peter;  died  May  22. 

Hagaman,  Catharina,  Sister  Eugenia  ;  died  April  23,  1796, 
aged  81  years,  1  month,  3  days.  She  was  from  Ger- 
mautown  revival  and  lived  fully  fifty  years  at  Ephrata, 
and  for  a  long  time  attended  to  the  Sisterhood.  She 
succeeded  Sister  Marcella  (wife  of  Christopher  Sauer) 
as  sub-prioress,  and  after  the  deposition  of  Maria  suc- 
ceeded her  as  prioress. 
Bollinger,    Christian ;    died  July  5 ;    grandson    of   Daniel 

Eicher. 
Kimmel,  Esther,  daughter  of  Dieterich  Fahnestock,  aged 

29  years,  2  months,  21  days. 
Miller,  John  Peter,  Brother  and  Prior  Jaebez  {Agrippd) ; 
died  September  25,  1796,  aged  86  years,  9  months. 
(The  inscription  upon  his  tomb  reads :  Hier  liegt  begra- 
ben  I  Peter  Miller  \  Gebiirtig  aus  Oberamt\  Lantern 
in  chur  Pfals  |  Kam  als  reformieter  \  Prediger  nach 
.  America  \  injahreij^j,  Wttrde  \  nntcr  die  Gcmeine 
in  I  Ephrata  getauft  im  \  Jahr  1735  und  genant  | 
Bntder  Jaebez,  ouch  zvard  j  Er  nachmals  ihr  Lehrer 
I  bis  an  scin  Ende  \  Endschlief  d.  2j  September,  \ 
i796. 
Steinert, ,  old  brother. 

Anno   1797. 
Eckstein,  Barbara;  died  August  25. 


Ephrata  Register.  517 

Eckstein,    Elizabeth,    Sister   Keturah;  died   October    10, 

1797,  aged  79  years,  8  months. 
Spriegel,  Jacob,  died  December  23,  aged  81,  2  or  3  years. 

Anno  1798. 
Herpel  (Herpelsin),  Elizabeth  (Bette) ;  died  January  1,  aged 

70  years. 
Martin,  Elizabeth,  daughter  of  Jacob  Martin  ;  died  Janu- 
ary 4. 
Sattler,  Susanna,   Sister  Zcnobia ;   died  March,   14,    1798, 

aged  72  years,  9  months. 
Gorgas,  Jacob,  Brother  Zennah  ;  born  April  9,  1728;  died 

March  21,  1798,  aged  69  years,  7  months. 
Funck,  Jacob,  Brother  Kenan;  died  May   13,   1798,  aged 

73  years,  2  months. 
Gorgas,  Salome,  daughter  of  Johann  Heinrich  and  Magda- 

lena  Hagaman  ;  died  March  30,  1798,  aged  77  years. 
Nagely,  -  — ,  wife  of  Hans  Nagely  ;  died  August  31. 
Miiller,  Maria,  Sister  Paulina  ;  died  February  5,  1799,  aged 

77  years,  5  mouths.     Chiefly  remembered  by  the  large 

basket  or  hamper  she  wove  in  her  room  which  was 

wider  than  her  cell-door. 
Blandina,  Sister,  Christina  Funck?     Died  April  23,  1799, 

aged  62  years,  5  months. 

Anno  1800. 
Weiser,  ,  widow   of    Conrad    Weiser ;    died    1800, 

buried  beside  her  husband  in  his  orchard  near  Womels- 

dorf. 
Bollinger,  Elizabeth;  died  July  12,  1800;  her  age  was  77 

years,  8  months  and  several  days. 


APPENDIX. 


I 


The  late  Bro.  Obed  Snowberger,  who  was  thoroughly 
familiar  with  the  Ephrata  music,  a  few  years  before  his 
death  sent  the  following  explanation  to  the  writer  : 

"  The  music  is  chiefly  composed  in  five  parts,  a  few 
pieces  in  seven  parts. 

"We  turn  to  page  199  of  the  choir  music,  published 
at  Ephrata,  1754,  composed  by  Conrad  Beissel  Gott  ein 
Hersher  aller  Heiden  [God  a  ruler  of  all  the  nations.] 
The  piece  is  in  seven  parts,  major  scale  on  D.  The  com- 
position is  arranged  on  the  treble  pitch,  or,  in  other  words, 
on  the  female  voice.  There  is  an  upper  bass  and  a  lower 
bass,  but  the  lower  bass  runs  just  as  high  as  the  upper. 
They  are  pitched  an  octave  higher  than  the  ordinary 
church  music  of  the  present  day. 

"  The  scale  upon  which  the  music  is  arranged  includes 
three  whole  octaves,  bass,  tenor  and  treble  tones.  There 
are  used  the  lowest  tones  of  the  male  voice,  and  the  highest 
tones  of  the  female  voice.  The  leading  part  is  sung  by  the 
best  female  voice. 

"  Conuting  from  below,  the  first  part  is  lower  bass,  sec- 
ond upper  bass,  third  female  tenor,  fourth  female  treble, 
fifth  counter,  high  female  voice,  sixth  leading  voice,  seventh 
second  leading  voice. 

"  The  lower  and  upper  bass  have  the  F  cleff  on  the 
fourth  line.  The  third  and  fourth  part  have  the  C  cleff 
on  the  fourth  line.     The  fifth  part,  the  C  cleff  on  the  third 

518 


Appendix.  519 

line.     The  sixth  and  seventh  part,  the  C  cleff  on  the  first 
line. 

"  The  book  containing  the  music  has  the  following  in 
the  German  : 

'paradise  wonders' 
Which  in  these  last  times  and  ages,  in  these  evening  lands, 
and  parts  of  the  earth  have  come  forth  as  an  approaching 
sound  of  the  new  world. 

"  Consisting  of  a  new  and  unusual  system  of  music 
arranged  after  the  manner  of  the  angelic  and  heavenly 
choirs. 

"  Ephrata  print,  1754." 


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JPi  S'flS"1  ttnb  Slirtraorttti  «%faj& 

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A  Book  on  the  Sabbath  by  Peter  Lehman. 
Only  known  copy  in  library  of  the  writer. 


520  The  German  Sectarians  of  Pennsylvania. 

REGISTER   OF  THE   SNOW  HILL   COMMUNITY. 


BAPTISMS   AT   SNOW    HILL   BY   ELDER 
ANDREW    EAHNESTOCK. 

August  1 6,  1828. — John  Goudey,  Catherine  Dull,  Mrs. 
Dechert,  Magdalen  Knepper,  Polly  Caven,  Elizabeth 
Fisher,  Susanna  Foreman  and  Susanna  Seachrist. 

October  10,  1829. — Jonn  Fahnestock  of  Cumberland  county, 
and  Elizabeth  Fahenstock  (widow)  of  Lancaster  county. 

October  16,  1830. — Christian  Rider,  George  Mann,  Jacob 
Riesrnan,  Mary  Snowberger,  Elizabeth  Mann. 

May  21,  1831. — Daniel  Longnecker,  of  Morrison's  Cove, 
Polly  Rider,  Susanna  Rider,  of  Romudgeon,  and  Lydia 
Snowberger  and  Polly  Toms,  both  of  this  place. 

October  29,  1831. — Peter  Fyock  and  Sarah  Snowberger, 
both  of  this  place ;  Polly  Fahnestock,  of  Harrisburg, 
and  Catherine  Longnecker,  of  Morrison's  Cove. 

March  24,  1832. — David  Bingen,  Sally  Yockey. 

June  16,  1832. — Anna  Micener,  Veronica  Riddlesperger. 

August  11,  1832. — Samuel  Knepper,  Sr. 

August  31,  1833. — William  Konigmacher,  Eusebia  Bau- 
man  and  Catherine  Bollinger,  of  Ephrata,  Lancaster 
county ;  William  Robinson,  Christopher  Pucco,  Su- 
sanna Pucco,  Lydia  Mentzer,  Catherina  Knepper 
and  Esther  Heffner  and  Catherina  Heffner  of  this 
place  ;  Susanna  Fyock  of  Somerset  county  ;  and  Sarah 
Fahnestock,  of  Abbottstown. 

October  17,  1735. — Daniel  Rider,  of  Adams  county;  Abra- 
ham Longnecker,  of  Morrison's  Cove  ;  Esther  Heffner, 
Catherina  Baker,  Elizabeth  Mentzer  and  Mrs.  Wood- 
ring. 

May  13,  1837. — Esther  Long,  of  Morrison's  Cove. 


Appendix.  521 

BURIALS. 

ROLL    OF    THE    DEPARTED    MEMBERS   OF    THE    COMMUNAL 
SOCIETY   AT   SNOW   HILL. 


BROTHERS. 

Peter  Lehman  died  on  the  4th  of  the   1st  month,   1823. 

His  age  was  65  years,  7  months  and  1 1  days. 
Johannes  Schneeberger  died  on  the  12th  of  the  1st  month, 

1839.     His  age  was  62  years,  11  months  and  1  day. 
David  Fyock  died  on  the  20th  of  the  12  month,  1842.   His 

age  was  29  years,  4  months  and  —  days. 
Benjamin  Specht  died  on  the  6th  of  the  5th  month,  1843. 

His  age  was  31  years,  4  months  and  11  days. 
The  venerable  teacher  Andreas  Fahnestock  died  on  the  5th 

day  of  the  2nd  month,  1863.     His  age  was  82  years,  2 

months  and  9  days. 
Johannis  Burger  died  the  14th  of  the  1st  month,  1872.    His 

age  was  72  years,  9  months  and  6  days. 
Heinrich  Bauman  was  born  the  29th  of  September,   1803, 

and  died  on  the  20th  of  March,  1878.     His  age  was  74 

years,  5  months  and  22  days,  and  he  was  a  member  of 

this  communal  society  for  48  years. 
Heinrich  Ritter  died  on  the  29th  day  of  the  3d  month,  1882  ; 

his  age  was  69  years,  2  months  and  28  days. 
Obed  Snowberger,  born  June  20,  1823  ;  died  November  24, 

1895  ;  aged  72  years,  5  months,  4  days. 


SISTERS. 

Veronica  Schneeberger  died  on  the  13th  of  the  1st  month, 
1 84 1.     Her  age  was  58  years,  7  months  and  12  days. 

Barbara  Rank  died  on  the  25th  day  of  the  12th  month, 
1 84 1.     Her  age  was  74  years,  1  month  and  9  days. 


522  The  German  Sectarians  of  Pennsylvania. 


\ 


Hannah  Meinzer  died  on  the  16th  of  the  ioth  month,  1843. 

Her  age  was  31  years,  10  months  and  7  days. 
Anna  Kimmel  died  on  the  nth  day  of  August,  1847.    Her 

age  was  90  years,  3  months  and  18  days. 
Barbara  Schneeberger  (daughter  of  Andreas)  died  on  the 

23d  of  the  ioth  month  (October),  185 1.     Her  age  was 

83  years,  5  months  and  25  days. 
Elizabeth  Schneberger  died  on  the   17th  day  of  the  9th 

month,  1854.     Her  age  was  73  years,  5  months  and 

25  days. 
Catherina  Schneberger  died  on  the  first  of  May,  1855.     Her 

age  was  78  years,  8  months  and  18  days. 
Catherina  Hoch  died  on  the  12th  of  February,  1858.     Her 

age  was  81  years,  2  months  and  5  days. 
Lydia  Mentzer  died  on  the  15th  of  March,  i860.     Her  age 

was  41  years,  3  months  and  29  days. 
Elizabeth  Mentzer  died  on  the  19th  of  January,  1861.    Her 

age  was  82  years,  3  months  and  26  days. 
Susanna  Goschet  died  on  the  first  of  May,  1866.     Her  age 

was  75  years,  2  months  and  12  days.     She  was  a  mem- 
ber of  the  communal  society  for  twenty-five  years  and 

during  the  latter  eighteen  years  of  her  life  was  the 

Vorsteherin  of  the  Sisterly  Community. 
Polly  Toms  died  on  the  31st  of  December,  1868.     Her  age 

was  66  years  and  21  days. 
Susanna  Fyock  died  on  the  26th  day  of  June,  1870.     Her 

age  was  84  years,  1 1  months  and  7  days. 
Barbara  Schneeberger  died  on  the  13th  of  August,  1870. 

Her  age  was  86  years,  1  month  and  12  days. 


■■■■    s/y/JZs^lP^'*:**-*.*     ■ 


INDEX. 


A,  B,  C,  Christian,  300,  302  ;  speci- 
mens from,  310-11. 
Abigail,  hymns  of,  145. 
Abgarus,  King,  letter  to  Christ,  252. 
Abraham,  James,  260. 
Acrelius  vs.  Jaebez,  169 ;  account 

of  printing  Martyr  Book,  248,  303; 

Rev.  Israel,  312  ;  visits  Cloister, 

dines   with    brethren,    317,    318 ; 

vegetarian  diet,  319  ;  portrait,  ib.  ; 

domestic     arrangements,      320 ; 

Martyr  Book  ib. ;  dispute  with 

Miller,   321  ;   Noah's  dove,  321  ; 

describes  service,  322 ;  mention 

of,  447. 
Adler's  kirche.  (See  Eagle,  Church 

of). 
Agabus,  Bro.,  105,  400. 
Agonius,  hymns  of,  145. 
Agrippa,    124.     (See   Jaebez,   also 

Rev.  Peter  Miller). 
Albina,  Sister,  203,  297. 
Alphabets,  ornate,  301  ;  script,  303  ; 

Gothic,  310-n. 
Alsheim,  revival  at,  267. 
American    Philosophical    Society, 

seal,    47 ;    403 ;    meet    in    State 

House,  402 ;  elect  Peter  Miller, 

403  ;  paper  read  by  Prior  Jaebez, 

ib. 
Amos,    Bro.,    request    by,    417-8; 

memorial  to,  449. 
Amwell,  pilgrims  at,  97. 
Anastasia,  hymns  of,  145,  188,  203; 

lob-lied,  463. 
Anguas,  Joannes,  424-6. 
Angeloni   Batista's  letter  to  Man- 

zoni,  460. 


Antietam,  Beissel's  visit  to,  362-3. 

Antonius  settles  in  Virginia,  356-8. 

Anthem,  seven-part,  130,  131 ;  four- 
part,  141  ;  six-part,  156. 

Apostolic  conflict,  459. 

Armella,  Sister,  1S8. 

Arnold,  Gottfried,  163  ;  writings, 
164 ;  observations,  166,  167. 

Arzney-  Buchlein,  478. 

Assembly,  appeal  of  Samuel  Eck- 
erlin,  415. 

Astrological  chart,  92. 

Augusta,  Sister,  188. 

Auren,  Jonas,  321,  474. 


Bakehouse,  115. 

Baptists  leave  Great  Valley  Church, 
259,  260. 

Bar,  Pastor,  268. 

Barba,  A.  A.,  book  on  metals,  455  ; 
plate  in,  456. 

Bark-mill,  116. 

Barnegat,  Rogerines  at,  100. 

Barton,  William,  prayer  book,  462. 

Basilla,  hymn  by,  145,  188. 

Bauman,  Benjamin,  417-S. 

Bauman,  Christian,  417-8. 

Bauman,  Johann,  341,  483. 

Bauman's  mill,  127. 

Bear,  Rev.  John,  426. 

Becker,  Peter,  reconciliation  with 
Beissel,  396 ;  meeting  between 
the  two  men,  396 ;  loving  epis- 
tles, 397  ;  death  of,  397  ;  burial, 
398,  400. 

Beggarstown,  68. 

Beissel,  Conrad,  baptizes  Eckerlin 
and  Gass,  22  ;  orders  rebuke  o^ 


423 


524 


Index. 


Moravians,  70  ;  opposes  commer- 
cial enterprise,  118;  humiliation 
of,  120;  portrait,  123;  cape  11 
meister,  138 ;  favorite  composi- 
tion, 140 ;  explains  principles  of 
music,  147 ;  elementary  score, 
148  ;  harmony,  149  ;  special  diet, 
153  ;  interdicts  certain  food,  153-4  ; 
dissertation  on  music,  155  ;  mys- 
ticism, 161-63  ;  accepts  Bible  as 
infallible,  165  ;  bereft  of  author- 
ity, 207-17  ;  intercourse  with  Sab- 
batarians, 260 ;  nieces  of,  269, 
271  ;  described  by  Acrelius,  323  ; 
as  a  preacher,  323  ;  services,  324  ; 
argues  with  Jaebez,  325,  329 ; 
midnight  services,  330 ;  offers 
shelter  to  Eckerlins,  342 ;  jour- 
neys to  Antietam,  362-3 ;  es- 
trangement with  Prioress  Maria, 
386  ;  accused  of  wine  bibing,  387  ; 
influence  over  men,  ib.;  last  sick- 
ness, 388 ;  consecrates  three 
brethren,  ib. ;  death  of,  389-90 ; 
invitation,  391  ;  funeral,  ib.;  buri- 
al, 392  ;  epitaph,  ib. ;  curious  cus- 
toms, 393  ;  character  and  peculi- 
arities, 394  ;  differences  with  asso- 
ciates, 394 ;  reconciliation  with 
Matthai,  395  ;  Peter  Becker,  396  ; 
epistles  to,  307  ;  Christoph  Sauer, 
398  ;  so-called  letter  book,  399  ; 
contents  of,  400 ;  theosophical 
lectures,  440. 

Beissel,  Joh.  Peter,  26S. 

Beissel,  ■ — -,  see  Sister  Sevoram, 
188. 

Bell,  Eckerlin,  257 ;  sold  to  Holy 
Trinity  Church,  257. 

Bember,  Jacob,  agent  for  Bible,  51. 

Bentz,  Johann,  426. 

Berleburg   Bible,    6 ;    price  of,   7 ; 
title,  17. 

Bermudian  congregation,  270,  271 ; 
Indian  incursions,  272. 


Benjamin,  Bro.,  transcribes  music, 

305- 

Benno  settles  in  Virginia,  356. 

Beussel,  Johann  Peter,  268,  269. 

Beussel,  Peter,  400. 

Bible,  Wittenberg,  27 ;  Sauer,  in 
Royal  Libraries  of  Germany,  61  ; 
disposal  of  the  edition,  62. 

Bindery  at  Ephrata,  228. 

Bingamann,  357-8. 

Bjorck,  Provost,  321. 

Birkenmeyer,  Rev.  W.  C,  276. 

Blandina,  Sister,  188. 

Blaeu,  Willem  Jansen,  227. 

Blum,  Ludwig,  132,  136,  137. 

Bradford,  Andrew,  agent  for  Sauer 
Bible,  14. 

Braght's  Martyr  Spiegel,  244;  titles, 
245,  246  ;  printed  at  Ephrata,  247  ; 
Acrelius'  account,  248,  252. 

Bramin  (see  Melonia),  188. 

Brandywine,  battle  of,  421. 

Broad  River  Church,  264. 

Broadsides,  Eckerlin,  231  ;  fac- 
simile of  heading,  232. 

Bromley,  Thomas,  167  ;  title,  168. 

Brown,  Enoch,  murder  of,  363. 

Brunholtz,  Rev.  Peter,  254. 

Boehme,  Jacob,  theosophy,  69 ; 
speculations  of,  162,  165. 

Boehm,  Rev.  Philip,  277. 

Bohler  Catharina  Esther,  382,  451 ; 
Christoph,  382-3  ;  Elizabeth,  382. 

Bohler  (see  Catharina),  188. 

Bolles,  Ebenezer,  109 ;  entertains 
Ephrata  pilgrims,  109 ;  death  of, 
1 10  ;  John,  entertains  Ephrata  pil- 
grims, 104,  109. 

Bollinger  genealogy,  457-58. 

Bookbindery,  117. 

Buddhistic  view,  165. 

Buszfertige  Beicht-Bater,  479. 

Bunyan's  Pilgrim's  Progress,  447-8. 

Burn,  to  pow-wow,  378-9 ;  formula 
for,  380. 


Index. 


525 


Calmities  foreshadowed,  SS. 
Cammerhoff  vs.  Weiser,  287. 
Camp  Fever,  423. 
Canstein  Bible  Institution,  4,  24. 
Canstein,  Carl  Hildebrand  von,  5. 
Cartoons,  printing  and   bookbind- 
ing, 226. 
Catharina,  Sister,  188. 
Celibates  leave  Virginia,  358. 
Chandler,  Hon.  J.  K..,  address  of, 

226  ;  quoted,  410. 
Charles,  Philip,  Count  Palatine,  268. 
Cheat,  River,  camp  on,  349. 
Christiche  Bibliothek,  479. 
Christiches  Gemuths-gesprach,  463, 

464. 
Chroniclers  soi-distant,  397. 
Chronicon  Ephralense,  title,  47  r ; 

English  version,  472-3. 
Choirs  formed,  141  ;  full,  145. 
Classics,  proposals  to  print,  303. 
Collegium  Pietatis,  209. 
Comet  of  1743,  87,  243  ;  book  of, 

89  ;  book  title,  id.  ;  description  by 

Sauer,  91-94. 
Communal  life  adopted,  115. 
Continental  currency,  468-70. 
Cross,  school  of,  453. 
Creabill,  Jonas,  356. 
Crellius,  Joseph,  opposes  Sauer,  27  ; 

publishes  Journal,  29. 
Culver  John,  a  Rogerine,  98,  99, 100; 

Sarah,  98,  99  ;  Thomas,  99. 


Dance  of  Death,  Ephrata,  210. 

David  Lewis,  259  ;  shield  of,  375. 

Davis,  Phillips,  259 ;  Thomas  goes 
to  Ephrata  Sabbath-school,  308  ; 
William,  Rev.,  98;  William,  259. 

Declaration  of  Independence  trans- 
lated by  Jaebez,  420. 

Derborough,  John,  261. 

Delicice  Ephratenses,  465. 


Devotional  books,  233;fac-simile,/6. 

Diet,  special  for  singers,  153,  154. 

Dissertation  of  Man's  Fall,  236,  461. 

Division  of  the  day,  184,  185,  186. 

Doehling,  Jacob,84;  bill  from  Sauer, 
85,  S6. 

Drusiana,  Sister,  hymn  by,  145,  189. 

Dunlap,  William,  printer  at  Lancas- 
ter, 446,  480. 

Duboy,  Abraham,  213. 

Dumckly,  John,  264. 

Dunkers  settle  on  Shenandoah, 
333 ;    in   Conecocheague  valley, 

457- 

Dunker  creed,  title,  80 ;  transla- 
tion, 81-84. 

Dunker's  Bottom,  344-349. 

Dunker's  Creek,  344. 

Dunker's  well,  358. 


Eagle,  Church  of  the,  561  ;  hymn  to, 
362. 

Eckerlin,  Brothers,  7,  12,  18,  114; 
assume  charge,  115  ;  buy  grain, 
124  ;  tunes  and  hymns  eliminated, 
145  ;  history  of,  207  et  seq.;  come 
to  America,  211  ;  work  for  Chris- 
topher Sauer,  213 ;  journey  to 
Dunker's  Creek,  342-3 ;  settle 
west  of  Alleghanies,  343 ;  de- 
scription of  house,  348  ;  widow, 
211  ;  comes  to  America,  212  ;  con- 
sults Matthai,  id.  ;  books  burned, 
216  ;  leave  Ephrata,  warrant  for 
arrest,  218;  Ephrata  account,  219; 
bell  arrives,  257  ;  polemic  against 
Moravians,  223  ;  chief  factors  in 
getting  press,  224;  title-page,  239; 
settlement  destroyed  by  Indians, 
351  ;  maltreated  by  French,  353  ; 
taken  to  France  via.  Quebec,  353. 

Eckerlin,  Catharina,  213. 

Eckerlin,  Gabriel  (see  Jotham),  ap- 
prenticed, 212. 


526 


Index. 


Eckerlin,  Israel  (see  Onesimus), 
works  for  Sauer,  22;  baptized,  ib.; 
213  ;  deposition  as  Prior,  2151411. 

Eckerlin,  Michaal,  208  ;  account  of, 
209  ;  marries,  ib.;  arrested,  211  ; 
goes  to  Schwarzenau,  ib. 

Eckerlin,  Samuel  (see  Jephune), 
agent  for  Bible,  49  ;  supervises 
printing,  213  ;  buys  land  on  Shen- 
andoah, 355,  356  ;  takes  out  pat- 
ent, 411;  counter-petition,  414; 
petitions  Assembly,  414. 

Eckstein,  Christian,  bequest  of,  418. 

Eckstein,  Elizabeth  (see  Ketura), 
187. 

Edwards,    Joshua,    264 ;    Richard, 

259- 

Effigenia,  hymn   by,  145,  187,  203. 

Egoz/.?.  Non-Ego,  163. 

Eicher,  Anna  (see  Naemy),  188; 
Jacob,  416  ;  Maria  assumes  insig- 
nia, 120. 

Eleazer,  Brother,  hymns  of,  145, 
3l3>  3J8,  322  ;  consecrated,  388. 

Elimelech  leaves  Kloster,  217. 

Eliot's  Indian  Bible,  title,  8,  9,  30. 

Elkanah,  hymns  of,  145  ;  settles  in 
Virginia,  356. 

Ely,  Abraham,  369. 

Emblem,  Mystical  Rosicrucian,  174. 

Engelsbruder,  162. 

Enoch,  Brother  (see  Weiser)  Con- 
rad. 

Ephrata  press,  222  ;  when  set  up, 
223  ;  account  of,  ib.  ;  at  Historical 
Society,  225  ;  description  of,  227. 

Ephriam,  334  ;  returns  to  Pennsyl- 
vania, 339. 

Ernsthaffte  Christen- Pflicht,  464. 

Erster  Eiugatig  und  Gebal,  466. 

Esdras,  Apocalypse  of,  41. 

Etliche   Anmerkungen,  473  ;  title, 

474- 
Eugenia,  hymn  by,  145. 
Eufemia,  Sister,  188. 


Eunicke,  Sister,  189. 

Euphrosina,  hymn  by,  145,  188. 

Eusebia,  Sister,  269. 

Evans,  Rev.  Samuel,  260. 

Exodus  of  1709,  332. 

Ezekiel  (see  Heinnch  Sangmeister), 
341  ;  settles  in  Virginia,  356  ;  prays 
at  Beissel's  death,  390 ;  haunted 
by  Beissel,  393. 

F. 

Fahnestock,  Andreas,  369  :  portrait, 
370;  anecdote  of,  371. 

Fahnestock,  Sister  (see  Armella), 
188. 

Fahnestock,  Peter,  416,  418. 

Fahnestock,  Dr.  Wm.  M.,  161 ;  por- 
trait, 162. 

Fahnestock,  MSS.,  135,  302. 

Fairfax,  Lord,  334. 

Faulkner,  Captain  Joseph,  57.  58. 

Feuer-Segen,   373 ;    Hebrew,   375, 

376,  377- 

Feuer-Zettel,  375. 

Fiedler,  Godfrey,  405. 

Fires,  incendiary,  372. 

Fire-spell,  377  ;  blowing,  57S. 

Fiske,  John,  quoted,  331. 

Flavia,  Sister,  hymns  by,  145,  188  ; 
letter  to  Weiser,  292. 

Foeben  (Phcebe),  Sister,  hymns  by, 
145,  187  ;  invocation,  202  ;  death 
of,  203. 

Foltz,  Catharina  (see  Lucia),  188. 

Fracturschrifft,  299. 

Francke,  Rev.  August  Herman,  2. 

Franklin,  Benjamin,  agent  for  Sauer 
Bible,  14  ;  loans  type  to  Sauer,  45; 
gets  German  type  from  Sauer,  47; 
bill  to  Sauer,  48  ;  prints  German 
books  and  newspaper,  213  ;  fac- 
simile, ib.;  letter  to,  355  ;  a  friend 
of  Jaebez,  435  ;  letter  to,  435-6 ; 
establishes  press  in  Lancaster, 
441  ;  agreement  with  Samuel  Hoi- 


Index. 


527 


land,  445  ;  with  Dunlap,  446,480; 

German  life  of,  483. 
Freame,  John,  448. 
French  priest  leads  Indian  attack, 

250. 
Friedsam,  hymn  to,  463. 
Fulling-mill,  116  ;  destroyed,  123. 
Funk,  Christina  (see  Blandina),  188; 

(see  Genoveva),   189;  Heinrich, 

243  ;   249  ;  346  ;  400  ;  Jacob,  334  ; 

buys  land,  355 ; 417 ; Johann, 355  ; 

334 ;  Martin,  340 ;  Martin,  Jr.,  426  ; 

Veronica,  416. 
Furgler,  Francis  (Hermit),  102. 


Gass,  Jacob,  baptized,  22,  213,  256, 
411. 

Garoz  uene,  testament,  475. 

Gehr, (See  Rebecca),  189. 

Geistliches  Magazin,  first  paper 
printed  with  American  type,  45  ; 
title,  46. 

Genoveva,  hymn  by,  145. 

Gerber,  Maria  Elizabeth,  332. 

Gesprach  Bctreffend  des  Sabbaths, 
484. 

Gewiss,  Bro.,  400. 

Gichtel,  162,  163. 

Gideon,  hymns  of,  145. 

Gimsheim  revival  at,  266 ;  opposi- 
tion of  clergy,  267,  269,  270. 

Gitter,  Catharina  (Eufrosina),  188. 

Glass  organ  invented  by  Franklin 
and  Jaebez,  435. 

Glogau,  arms  of,  255. 

Godschalck,  Jacob,  244. 

Golden  apples,  235  ;  sub-titles,  237. 

Gorgas, .   (See  Sophia),  188. 

Gottliche  IVunderschrift,  477. 

Graff, .    (See  Priscam),  189. 

Grain  bought,  121. 

Gregory,  Benj.,  264. 

Griffiths,  Abel,  261  ;  David,  260 ; 
Griffy,  259. 


Gristmill,  tablet  on,  125;  transla- 
tion, 126  ;  again  set  on  fire,  126, 
127;  upper  mill,  127,  116. 

Guth,  Salome.    (See  Serah),  188. 

H. 

Hackley,  Hannah,  261. 

Hageman,  Joh.  Hen.,  262  ;  cheated 
by  Seymour,  263  ;  Henrich,  291. 

Haggai  settles  in  Virginia,  356. 

Halle  Orphanage,  2  ;  view  of,  3  ; 
remedies  of,  4,  21 ;  sends  Muhl- 
enberg, 24  ;  Bibles  sent  to  Amer- 
ica, 6,  7  ;  doctor  book,  20,  21  ; 
furnished  at  cost,  24 ;  called 
Pietisteti  Bibel,  26 ;  University, 
21  ;  remedies,  display  card,  292. 

Han,  Adam,  285. 

Hanna,  Sister,  hymn  by,  145,  188, 
299. 

Hanselman,  .     (See  Eunicke), 

189. 

Hark,  Rev.  J.  Max,  mention  of,  90. 

Harley,  Mary,  397. 

Harris,  Dr.,  dies  of  fever,  424. 

Harris,  Eli,  264. 

Hans-Segen,  228  ;  fac-simile,  230. 

Heger,  Rev.  Joh.  F.,  275. 

Heintzelman,  Rev.  J.  D.  M.,  277. 

Heitler,  I.  Martin,  presents  Ephrata 
Press  to  Historical  Society,  225. 

Hempstead,  Joshua,  notes  arrival 
of  Ephrata  pilgrims,  103  ;  diary, 
104 ;  house,  ib. 

Hendricks,  Daniel,  34S. 

Henry,  William,  403. 

Hess,  Pastor,  267. 

Heidelberg,  Consistory  at,  refuses  to 
act,  267. 

Hildebrand,  Johannes,  associated 
with  Sauer,  12  ;  magister,  18,  69, 
70  ;  testimony  against  Moravians, 
74.  75.  76 ;  Moravian  reply,  76, 
77  ;  Hildebrand's  answer,  78,  79  ; 
sells  farm  to  Widow  Eckerlin,  212. 


528 


Index. 


\ 


Hoch    Deutsche    Pennsylvanische 

Journal,  29. 
Hoch  Deutsche  Pennsylvania  Ge- 

schichts  Schreiber,  31. 
Hochman,  Ernst  Christoph,  Dunker 

creed,  80  ;  translation,  81,  84. 
Hocker,  Ludwig  (see  Bro.  Obed), 

297,  416. 
Hocker,  Maria  (see  Petronella),  188, 

297. 
Hofly,  Barbara,  dies,  388. 
Hoffly,  (see  Drusiana),   189 ; 

Elizabeth  (see  Bassilla),  188. 
Honig  (Hoenning),  Elizabeth  von, 

382- 3  ;  George  von,  400. 
Hoffman,    Christopher,   opposes 

Sauer,  42. 
Hohe  Zengnusse,  239. 
Holland,  Saml,  printer  at  Lancaster, 

441,  443  ;  bond  to  Franklin,  444. 
Hollenthal,  Anton,  344. 
Hood  of  Sisterhood,  192. 
Hopkinson,  Francis,  poem,  438. 
Horn,  G.,  361,  364. 
Huber,  Anna  Maria,  426. 
Hummer,  Catharine,  38r,  384-5. 


Iddings,  William,  259. 

Incantations,  Hebrew,  373,  375 ; 
Christian,  377. 

Indenture  for  Kloster  lands,  412 ; 
tripartite,  413. 

Indian  incursions  on  Bermudian, 
272.  357,  358,363  ;  murder  Enoch 
Brown  and  scholars,  ib.  ;  Zinn, 
Heinrich,  attack  by  Indians,  357-8. 

Indianer  Predigt,  474. 

Initials,  ornate,  300,  301. 

Inwendige  Glaubens  Uebung,  467. 

Ink,  formula  for,  302  ;  for  mystic 
chart,  373 

Irenici,  Theodicai,  239.  241  ;  second 
title,  240 ;  revised  title,  241  ;  sub- 
stituted title,  242,  243. 


J- 

Jaebez  writes  against  Moravians, 
70  ;  title,  72  ;  preaches  to  Sabba- 
tarians, 98  ;  journeys  to  New  Eng- 
land, 95,  96  ;  in  New  London,  103, 
108 ;  preaches  in  Westerly,  Rhode 
Island,  109;  portrait,  123;  hymns 
of,  145  ;  vs.  Acrelius,  169  ;  trans- 
lates and  supervises  printing  of 
Martyr  Book,  247,  249  ;  a  Prior, 
258 ;  protects  Hageman  estate, 
263  ;  instructs  Weiser,  279  ;  inter- 
cedes for  Beissel,  2S4,  291-2 ; 
meets  Acrelius,  313,  317-18,  320, 
322  ;  argues  with  Acrelius,  325-7  ; 
directs  Antietam  church,  365  ;  ap- 
points Peter  Lehman,  365  ;  con- 
secrated, 388  ;  preaches  at  Beis- 
sel's  funeral,  391  ;  Prior,  401  ; 
Latin  letter  to  Edw.  Shippen, 
404 ;  elected  member  of  Amer. 
Philos.  Soc,  403  ;  invents  an  au- 
ger, 403  ;  learned  in  the  law,  405  ; 
letter  to  Julianna  Penn,  406-8 ; 
Lady  Penn's  reply,  409  ;  presents 
law  books  to  Lancaster  library, 
409  ;  intercourse  with  Penn  fam- 
ily, 410 ;  account  of  himself,  ib.  ; 
litigation,  411 ;  argues  before  the 
Assembly,  414  ;  appeal,  415;  de- 
feated, 416 ;  management  of 
Kloster,  419;  visits  Antietam, 
420 ;  translates  Declaration  of 
Independence,  421  ;  friend  of 
Washington,  426  ;  intercedes  for 
traitor,  431  ;  Christian  magna- 
nimity, 432  ;  appoints  a  successor, 
434 ;  death  and  burial,  ib. ;  a 
friend  to  Franklin,  435  ;  interest- 
ing letters,  435-6 ;  scheme  for 
floating  firewood  on  creeks,  436 ; 
poem  in  honor  of,  438. 

Jael,  Sister,  hymn  by,  145. 

James,  John,  259. 

James,  William,  259. 


Index. 


529 


Jehoiada,  361. 

Jephune  (see  Samuel  Eckerlin), 
journeys  to  New  England,  95,  96  ; 
138  ;  refuses  to  sing,  139  ;  335  ; 
sells  land  on  New  River,  341  ; 
Point-no-Point,  id.,  as  a  trapper, 
343  ;  visits  Shenandoah,  348  ;  ar- 
rested as  spy  at  Winchester,  349  ; 
released  by  Governor,  350  ;  Dela- 
ware Indians  warn  Jephune,  349  ; 
arrested  at  Fort  Pleasant,  350 ; 
treated  as  French  spy,  351  ;  bur- 
ies remains,  353  ;  writes  to 
France,  354 ;  letter  to  Franklin, 
355  ;  settles  in  Virginia,  356. 

Jesuit  en  Leder,  116. 

Jethro,  hymns  of,  145  ;  appointed 
Prior,  256,  25S. 

Jewish  law,  171. 

Job,  interpolation  in  Book  of,  5r. 

Joel,  hymns  of,  145. 

John,  David,  260. 

John,  Jane,  260. 

Johnson  house,  439. 

Joseba,  Sister,  18S. 

Jotham  (see  Gabriel  Eckerlin), 
quarrels  with  Beissel,  217  ;  ar- 
rives at  Ephrata,  339  ;  as  trapper, 
343;  visits  Shenandoah,  348; 
captured  by  Indians,  351  ;  taken 
to  Fort  Duquesne,  353  ;  fate  of, 

353- 
Julianna  Library  Co.,  409. 
Jung,  William,  97  ;   love  feast  at, 

395  ;  letters  to,  400. 

K. 

Kassel,  Yilles,  244. 

Kedar,  256  ;  taken  for  hospital,  423. 

Keister,  Amos,  35S  ;  flower  pot  by, 

359- 
Keith,  Gov.,  275  ;  invites  Palatines, 

276. 
Kelpius,  Joh,  296,  332. 
Kenan,  Bro.,  ministers  to  Jaebez, 

434- 


Keturah,  hymn  by,  145,  187. 
Keyserlinck,  Count  Herman,  61. 
Kimmel,  Adam,  426  ;  Jacob,  400 ; 

book  by,  467  ;  Joh.  Jacob,  269-70. 
Koch,  Johannes,  426. 
Koeppen,  C.  F.,  165. 
Kolb,  Dielman,  244,  249;  Martin, 

244. 

Klopf, (see  Theckla),  1S9. 

Knepper,  Elizabeth,  hymn  by,  481. 
Krafft,  Joh.  Heinrich,  209;  arrested, 

211. 
Kurtz,  Joh.  Nicholaus,  254. 
Kyrie  eleison,  243. 

L. 

Lassie,  Christianna  (see  Phcebe), 

187. 
Lamech,  Bro.,  22,  124,  361. 
Lancaster  Gazette,  442-43. 

Landert, (see  Rahel),  1S8. 

Laura    on  the   Massanutton,  346 ; 

retirement  to,  347  ;  demolished, 

id. 
Lehman,  Peter,  appointed  teacher, 

365  ;    takes  charge,   366 ;   grave 

of,  367,  36S,  369  (see  appendix). 
Levi  the  Jew,  376. 
Lichty,  Anna,  416. 
Lincolm,  Mordecai,  259. 
Lobwasser  tunes,  132  ;  chorals,  135. 
Lohman,  Joh.  Heinrich,   269,   271, 

272. 
Lohman,  Heinrich,  400. 
Looms,  116. 

Loveall,  Henry,  101,  102. 
Lovell,  John  (Pythagorean),  101. 
Lucia,  Sister,  188. 
Ludovici,  Bro.,  400. 
Luther,  Dr.  H.  Ehrenfried,  15,  44, 

58 ;   writes   dedication,   59 ;  fac- 
simile, 60 ;  223. 
Luther's  Catechism,  title,  20. 
!  Lutherans  aid   Brethren,   124 ;   on 

good  terms  with   Ephrata,  252 ; 

hymns  in  honor  of,  253. 


53° 


Index. 


\ 


M. 

Mack,  Alexander  (see  Timotheus 
and  Theophilus),  interested  in 
type  founding,  45  ;  discards  ton- 
sure, 67 ;  marries  Elizabeth 
Neiss,  67,  234  ;  apologie,  476. 

Mack,  Constantia,  188. 

Mack,  Valentine,  69 ;  entreats 
Alexander  to  return  to  Ephrata, 

338. 

Mahanaim,  Va.,  336,  340. 

Manasseh,  340. 

Mann, -Sarah,  99. 

Marburg  University,  21  ;  Christo- 
pher Sauer  not  a  graduate  of,  id. 

Margaretha,  Sister,  426. 

Maria,  hymns  by,  145 ;  Prioress, 
letter  to  Weiser,  291  ;  meets 
Acrelius,  315 ;  visits  Antietam, 
363 ;  estrangement  with  Beissel, 
386. 

Marshall,  Christopher,  117;  revises 
English  Chronicon,  472  ;  extracts 
from  diary,  473. 

Martin,  Brother,  hymns  of,  145. 

Martin,  George  Adam,  271  ;  361  ; 
installed,  364;  book  by,  479. 

Martin,  Jacob,  172 ;  builds  labora- 
tory, 175. 

Martyr  book  (see  Braght's  Martyrs 
Spiegel) 

Mason  &  Dixon's  line,  section  of, 

33i- 
Massanutton  Mountain,  356  ;  Laura 

on,  347. 
Masters  and  Lords,  157. 
Mathematics,  example  of,  304. 
Matthiii,  Conrad,  97  ;  212  ;  297  ;  394; 

reconciliation  with  Beissel,  395  ; 

letter  to,  400. 
Mayer,  Barbara,  416. 
Mayer,  Solomon,  secures  Ephrata 

press,  481  ;  title  by,  4S1-2. 
Mayer,  Benjamin,  title  by,  482-3. 
Meacha,  Sister,  188. 


Melinger,  Gertraut,  426. 

Melodies,  early,  132. 

Melonia,  Sister,  188  ;  hymn  to,  468. 

Meridith,  Simon,  259. 

Merkel,  ,  284. 

Merkwiirdige  Geschichte,  477  ; 
title,  478. 

Mennonite  books,  printed  at  Eph- 
rata, 233  ;  prayer  book,  235. 

Meyle  (see  Bro.  Amos),  Jan,  213  ; 
takes  out  patent,  411. 

Midnight  services,  329. 

Migtonia,  Sister,  137. 

Mills  bought,  115;  rebuilt,  116; 
demands  on,  121  ;  destruction  of, 
122  ;  rebuilt,  124  ;  description  of, 

125- 

Miller,  Heinrich,  22,  212,  426. 

Miller,  Heinrich,  printer  at  Lan- 
caster, 441,  443. 

Miller,  Henry,  brings  suit  before 
Assembly,  414. 

Miller,  Maria  (see  Paulina),  188. 

Miller,  Rev.  Peter  (see  alsojaebez), 
7,  18,  22,  132,  277. 

Mohr,  Jacob,  Sr.,  400. 

Monchschrifft,  299. 

Moravians,  69  ;  denounced,  71,  72, 
73 ;  reply  to  Hildebrand,  77 ; 
visit  Ephrata,  247. 

Morrison's  Cove,  press  at,  225. 

Muhlenberg,  Rev.  H.  M.,  13,  24; 
attacks  Sauer  Bible,  51  ;  276. 

Muhlenberg,  Gen.  Peter,  interceeds 
for  Chr.  Sauer  (2nd),  67. 

Miiller,  Johannes,  400. 

Miiller,  Michael,  publishes  Gospel 
of  Nicodemus,  251,  252. 

Music,  Ephrata,  128;  key  to,  129; 
peculiarity  of,  132  ;  earliest,  133  ; 
two-part,  134  ;  instrumental,  134  ; 
introduced,  135  ;  four-part,  136 ; 
development  of,  137 ;  original 
score,  140 ;  five-part,  145 ;  fac- 
simile, 146,  147;  elementary  score, 


Index. 


531 


14S  ;  Reissel's  dissertation,  155; 
six-part  music,  156 ;  Urner,  Mar- 
tin, 135. 

Music,  MSS.,  298  ;  Brother  Benja- 
min's copy,  305. 

Mystical  tulip,  298. 

Mystic  chart  against  fire,  374. 

N. 

Nagley,  Jacob,  416. 

Naemy,  hymns  by,  145,  188. 

Nally,  Mary,  264 ;  marries  Sey- 
mour, id. 

Nally,  Victor,  264. 

Nantmel,  convent  built  at,  261  ;  re- 
vival at,  255  ;  Sabbath-keepers  at, 

259- 

Nathaniel,  340. 

Nathan,  hymns  of,  145. 

Negroes,  account  of,  454. 

Nehemiah,  hymns  of,  145. 

Neiss,  Elizabeth,  marries  Alexan- 
der Mack,  67. 

Nicodemus,  Gospel  of,  251  ;  printed 
at  Ephrata,  251,  252,  460. 

Niess,  Anna  Elizabeth,  269  ;  Jere- 
miah, 269. 

Neuliinder,  27. 

New  England,  pilgrimage  to,  95. 

New  Lights,  105,  10S. 

New  London,  Seventh-Day  Baptist 
church,  105  ;  old  town  mill,  113. 

New  River,  334,  335,  336  ;  departure 
from,  341. 

New  Testament,  published  by 
Sauer,  63  ;  title  and  preface,  652  ; 
translation,  66. 

Noah's  dove,  322. 

Nunnery  (Snow  Hill),  description 
of,  360-8  ;  services  at,  368-9. 

Nutt,  Samuel,  259. 


Obed,  Brother,  203  ;  297  ;  preaches 

at  Beissel's  funeral,  291. 
Oehl,  Rev.  John  Jac,  276. 


Oil-mill,  116  ;  destroyed,  123,  126. 

Olive  Branch,  title,  321. 

Onesimus  (see  Israel  Eckerlin)  de- 
nounces Moravians,  73  ;  journeys 
to  New  England,  95,  96  ;  visits 
Barnegat,  100  ;  journeys  to  New 
London,  103,  108  ;  visits  Wester- 
ly, R.  I.,  109  ;  keeps  diary  of 
pilgrimage,  113,  114,  118;  robes 
himself  like  Jewish  high  priest, 
119  ;  portrait,  123  ;  284  ;  334,  335, 
336  ;  arrives  at  Ephrata,  339,  440  ; 
leaves  New  River,  341  ;  refuses 
to  live  on  Point-no-Point,  341  ; 
visits  Shenandoah,  348  ;  captured 
by  Indians,  351  ;  fac-simile  of  po- 
lemic, 352  ;  in  captivity,  353  ;  fate 
of,  353- 

Otto,  Joh.  Heinrich,  465. 

Owen,  Thomas,  264. 

P. 

Paper  mill,  118,  1 16-126. 

Parthenopolis,  467. 

Pastors  arrive,  6. 

Paul,  Abraham,  2S4. 

Paulina,  hymns  by,  145,  188. 

Peascify,  Thomas,  261. 

Penn,  Lady  Ju'.ianna,  405  ;  letter  to, 
405-8  ;  by,  to  Peter  Miller,  408-9  ; 
Thomas,  donates  land,  410,  40S. 

Pennsylvania  Synods,  69. 

Pennsylvania,  distributing  point  of 
Palatines,  331. 

Persida,  hymns  by,  145,  188. 

Petronella,  Sister,  188-203,  297- 

Philadelphian  Society,  209. 

Philadelphia,  love-feast  at,  395. 

Philemon,  hymns  of,  145  ;  conse- 
crated, 388. 

Phillips,  William,  259. 

Philosopher's  Stone  sought  at  Eph- 
rata, 173  ;  formula,  174. 

Piersol,  Jeremiah,  259,  261  ;  John, 
259  ;  Richard,  259. 


532 


Index. 


Pietists  build  school-house,  296. 

Pilgrims,  Ephrata,  arrive  at  New 
London,  103 ;  suspected  as  French 
Jesuits,  104  ;  visit  Rhode  Island, 
108-109 ;  return  to  Pennsylvania, 
no;  arrested  as  Jesuits  in  New 
York,  in;  arrive  at  Ephrata, 
112  ;  diary  kept  by  Onesimus,  113. 

Piscator,  version,  51  \vs.  Luther,  53. 

Presbyterians,  leave  Great  Valley 
Church,  260. 

Printing  ink  made  by  Sauer,  23. 

Printing  press,  118. 

Press  of  Brotherhood,  222. 

Priscam,  hymn  by,  145. 

Psalterspiel,  368. 

Pulpit  of  Brother  Saal,  314. 


singing,    105 


Baptists, 


Quakers, 

105 
Quarries  opened,  117. 
Queen  of  Hungary  (ship),  57,  58. 

R. 

Rabat  Geschrey,  467. 

Rahel,  hymns  by,  145,  188. 

Rebecca,  Sister,  189. 

Regnier,  Francois,  332-335. 

Revolution,  trials  of  Kloster  Com- 
munity, 421 ;  seizure  of  paper,  425. 

Riem,  Peter,  276  ;  Sophia,  276. 

Reiger,  Dr.  Johann  Friedrich,  agent 
for  Bible,  49,  50. 

Roberts,  David,  259  ;  Owen,  259. 

Roemeling,  C.  A.,  book  by,  479. 

Roger,  David,  261  ;  Philip,  259. 

Rogerine  Baptists,  105. 

Rogerines,  98  ;  affiliated  families, 
99 ;  visit  Ephrata  and  Amwell, 
100 ;  Barnegat,  100 ;  worship  of, 
101  ;  disputes  with  New  Lights, 
105,  106;  meeting  house  at  Gro- 
ton,  106 ;  curious  anecdotes,  106- 
107 ;  object  to  medicines  and 
physicians,  ib. 


Rogers,  John,  100  ;  entertains  Quak- 
ers, 105  ;  great  faith,  107-109. 

Rosen- Garten  Zionitischer,  142. 

Roosen,  Gerhard,  463. 

Roses  of  Saron,  176 ;  betrothal, 
176  ;  seal  of,  177  ;  Chronicon  of, 
176-206;  contents,  178;  MSS. 
title,  179;  consecration.  180; 
theosophy,  181 ;  history  of,  182 ; 
discipline,  183 ;  division  of  day, 
184  ;  daily  routine,  187  ;  classes, 
ib. ;  names  of  Sisters,  188;  rule 
of  habit,  189 ;  picture  of,  190 ; 
clothing,  191 ;  hood  worn,  192 ; 
school  practice,  193 ;  rule  of  the 
night,  194  ;  plan  of  lower  floor, 
195 ',  virginal  discipline,  196 ; 
duties  of  overseer,  197  ;  power 
of,  198 ;  locking  of  the  door, 
199;  plan  of  second  floor,  ib. ; 
portrait  of,  200  ;  novices,  rule  of, 
201  ;  curious  customs  at  Sister's 
death,  202  ;  employment,  203 ; 
embroidery,  204  ;  the  last  indus- 
try, 205  ;  quilting  designs,  206. 

Rosen  u.  Lilien,  449. 

Ross,  Mr.  George,  312,  315,  317. 

Rudman,  Pastor,  321. 

Russel,  William,  334,  355. 

S. 

Sabbatarians  settle  in  New  Jersey, 

98. 
Sabbath-keepers,  migration  of,  259 ; 

Providence,  259. 
Sabbatarian  meeting-house  at  Nant- 

mel,  263. 
Sabbath-school,  first,  308  ;  Thomas 

Davis'  letter,  308 ;  reward  card, 

309  ;  Bro.  Obed,  ib. ;  assisted  by 

Petronella,  310. 
Salma,  hymns  of,  145. 
Sangmeister,    Henrich,    (see    also 

Ezekiel),   sketch   of,  344 ;  longs 

for  solitude,  345  ;  leaves  Ephrata, 


Index. 


533 


ib. ;  on  the  Shenandoah,  346 ; 
visits  Germantown,  ib. ;  builds 
Laura,  id. ;  visits  Dunker's  Bot- 
tom, 34S;  buys  land,  355. 

Sauer,  Catharina,  67. 

Sauer,  Christopher,  a  clockmaker, 
1 ;  deals  in  books,  ib.;  deals  in 
various  Bibles,  6 ;  plans  to  pub- 
lish Bible,  7  ;  not  the  first  Bible 
published  in  America,  7  ;  gives 
notice  of  proposed  version,  9 ; 
prospectus,  10;  translation,  n; 
support  from  Sectarians,  13  ;  an- 
nouncement in  almanac,  13  ;  in 
Franklin  and  Bradford's  papers, 
14 ;  risks  run  to  obtain  type 
from  Frankfort,  ib.  ;  commences 
printing,  16  ;  location  of  drack- 
ery,  ib. :  motto,  18 ;  Weyrauchs 
Hiigel,  19 ;  as  a  proof-reader, 
19  ;  German  autograph,  21  ; 
not  a  college  graduate,  21  ; 
religious  status,  23 ;  first  type  set, 
23  ;  fails  to  obtain  support,  24  ; 
opposed  by  Muhlenberg,  25 ; 
reports  to  Germany,  ib. ;  op- 
posed by  Schwenkfelders,  26 ; 
Bible  nears  completion,  27;  Sauer 
vs.  Crellius,  28  ;  Bible  ready  for 
delivery,  29  ;  "  Esistvollbracht," 
31  ;  title-pages,  32  ;  collation,  33  ; 
original  title,  34  ;  revised,  35  ;  to 
New  Testament,  36  ;  preface,  37  ; 
fac-simile,  38 ;  translation,  39  ; 
interpolation,  40 ;  short  com- 
pend,  43,  44 ;  obtains  type  and 
paper  from  Franklin,  45 ;  fac- 
simile of  Franklin's  account,  48  ; 
announces  Bible,  49 ;  delivered 
from  Ephrata,  ib. ;  reply  to 
Muhlenberg's  attacks,  52  ;  Sauer 
vs.  Rev.  Caspar  Schnorr,  54,  55, 
56 ;  sends  Bibles  to  Germany, 
57 ;  publishes  New  Testament, 
63  ;  title,  64 ;  preface,  65  ;  trans- 


lation, 66  ;  death  of,  62  ;  memo- 
morial  to,  68 ;  prints  anti-Mora- 
vian pamphlets,  71,  72,  73,  75,  76, 
77.  79  I  prints  Dunker  creed,  80  ; 
bill  to  Jacob  Doehling,  85 ;  de- 
scribes comet  of  1743,  91-94 ; 
employs  Eckerlin,  213  ;  223,  224, 
244 ;  uses  bad  paper  in  Bible, 
244 ;  contradicts  rumors,  334 : 
sends  Bible,  346 ;  reconciliation 
with  Beissel,  39S ;  missives,  398, 
399-  4oo. 

Sauer,  Christopher  (2d),  67  ;  auto- 
graph ;  death  of,  ib. ;  house  of, 
on  Main  Street,  86  ;  167. 

Sauer,  Christopher  (3d),  56 ;  re- 
ward for  treason,  68. 

Sauer,  Samuel,  56. 

Sauer,  Peter,  56. 

Sauer,  Maria  Christiana,  398. 

Schaum,  Joh.  Helfrich,  254. 

Schilling,  Johann,  348  ;  captured  by 
Indians,  351. 

Schneeberger,  Andreas,  365  ;  mar- 
ries, 365 ;  takes  up  land,  366 ; 
family  of,  366,  369  ;  Barbara,  366  ; 
Hans,  364  ;  children  of,  364. 

School-book,  Obed's,  306-7. 

Schnorr,  Rev.  Casper  Ludwig,  at- 
tacks Sauer's  Bible,  54  ;  Sauer's 
reply,  55. 

Schul-Buc/ilcin,  Obed's,  474. 

Screw  auger  invented  by  Prior 
Jaebez,  403. 

Schuck, .    (See  Persida),  188. 

Schiile,  Hans  Michael,  382. 

Schuppi,  Johannes,  bookbinder,  61. 

Schwenkfelders  oppose  Sauer  Bible, 
42. 

Seal,  Ephrata,  452. 

Seelig,  Johann,  97  ;  296. 

Seforam,  Sister,  188. 

Seidensticker,  Dr.  Oswald,  161, 162, 
165. 

Sendivogius,  Michael,  173. 


534 


Index. 


Sener,  Gottlieb,  257. 

Senseman,  Jacob,  416. 

Sentonius,  Alexander,  173. 

Serah,  Sister,  188. 

Sevorane,  Sister,  269. 

Seymour,  Israel,  261 ;  marries,  262  ; 
cheats  Hageman,  263 ;  goes  to 
Sonth  Carolina,  263 ;  marries 
Mary  Nally,  264  ;  Edward's  de- 
scription of,  264 ;  writes  to 
Ephrata,  265  ;  forgeries,  291. 

Shenandoah,  Dunkers  on,  333 ; 
Funks  settle  on,  344 ;  arrival  of 
Sangmeister,  346;  visits  by  Jotham 
and  Onesimus,  348. 

Shirley,  Gov.,  war,  2S8. 

Shoemaker,  Peter,  bequest  of,  416. 

Shoemaking  industry,  116. 

Shippen,  Edw.,  letter  to,  from  Prior 
Jaebez,  404. 

Schraeder,  Rev.  J.  G.,  478. 

Silberborg,  Christian,  400. 

Singing  Quakers,  105  ;  Banks  and 
case,  105. 

Sirone  builds  kiln,  356. 

Snowberger,  Barbara,  366. 

Snowberger,  Elizabeth,  129  ;  366  ; 
sings  sixth-part,  369. 

Snowberger,  Obed,  129, 

Snow  Hill  (Schneeberg),  music  at, 
129;  press  at,  225;  360;  insti- 
tute (see  also  Nunnery),  deed  to, 
366 ;  building,  367  ;  decline  of, 
37i- 

Sontag,  Jacob,  341. 

Sophia,  hymns  by,  145,  188. 

South  Carolina,  Church  in,  264-5. 

Spiritual  manifestations,  381 ;  Boh- 
ler,  382  ;  382,  383,  384,  385  :  after 
Beissel's  death,  393. 

Squam,  Sabbatarians  at,  98,  101. 

Stall,  Rev.  Jacob,  preaches  funeral 
sermon  of  Jaebez,  434. 

Stamm,  Conrad,  68. 

Stattler, (see  Theresia),  189. 


Stattler,  Susanna,  416  ;  (see  Zeno- 

bia),  188. 
Stoever,  Rev.  J.  Caspar,  13. 
Stovertown,  358. 
Strasburg  (Va.),  358. 
Stretch,  Joh.,  261. 


Tabea,  Sister,  139  ;  hymns  by,  145. 
Tannery,  116. 

Tauben-gesang  at  Snow  Hill,  368. 
Theckla,  hymns  by,  145,  189. 
Theobald,    Bro.    (Philip    Weiser), 

293- 

Thomas,  Gov.,  appoints  Weiser 
Justice,  279. 

Theonis,  hymns  of,  145. 

Theophilus  (see  Alexander  Mack), 
translates  for  Mennonites,  234 ; 
apology,  476. 

Theresia,  hymns  by,  145. 

Tilton,  Dr  James,  424. 

Timotheus  (see  Alexander  Mack), 
journeys  to  New  England,  95, 
96 ;  leaves  Ephrata  with  Eck- 
erlins,  217,  220  ;  334,  336  ;  returns 
to  Pennsylvania,  337  ;  his  dream, 
338 ;  letter  from  Valentine,  46. ; 
joins  Germantown  Dunkers,  339, 
340. 

Traut, (see  Eufemia),  188. 

Tripartite  agreement,  413. 

Tulpehocken  Confession,  Weiser's 
account,  287,  288. 

Turtel  Taube,  138;  title,  143; 
translation,  144 ;  preface,  146, 
151;  160;  derivation  of  name, 
243  ;  continuations,  440,  448,  449, 
45ii  452  \  stimme  der,  467. 

Type,  first  cast  in  America,  45  ;  not 
made  on  blacksmith's  anvil,  ib. 

U. 

Ubelen,  Anna,  275. 


Index. 


535 


Van  Dieren,  Rev.  J.  B.,  276. 
Vegetarian  diet,  319. 
Virginia,  Bibles  sent  to,  56 ;  men- 
tion of,  by  Acrelius,  330. 

W. 

Waeir,  Abraham,  99,  101. 

Wagner,  Tobias,  450. 

Wahnseidel,  George,  28. 

Walter,  Caspar,  Jr.,  426. 

Waretovvn,  99. 

Washington,  Gen.  Geo.,  426. 

Watermark,  Ephrata,  446  ;  Zionitic, 
236. 

Watson,  J.  F.,  quoted,  302. 

Weiser,  Anna  Eve,  278  ;  Anna  Mad- 
lina,  276-8  ;  Benjamin,  278  ;  285  ; 
Christopher,  277  ;  Conrad,  7-12  ; 
251,  252;  protects  Hageman  es- 
tate, 263  ;  274  ;  Bro.  Enoch,  id. ; 
parentage,  275-277  ;  Bro.  Enoch, 
279  ;  justice,  id. ;  resigns  from 
Kloster,  281- 3  ;  issues  warrant 
against  Beissel,  284 ;  ranger, 
285  ;  attempt  to  kill,  285  ;  letter 
of  resignation,  286  ;  favors  Mora- 
vians, 287  ;  Cammerhoff  on,  288  ; 
account  of  Tulpehocken  confu- 
sion, 287  ;  candidate  for  Assem- 
bly, 287  ;  captain,  288  ;  goes  to 
Reading,  289 ;  poem,  id.  ;  wig- 
wam, 290 ;  sells  Halle  remedies, 
290  ;  Sister  Flavia's  letter,  292  ; 
breach  with  Beissel,  293 ;  recon- 
ciliation, id.;  death  of,  294  ;  burial, 

295 ;  405. 

Weiser,  Elizabeth,  277. 
Weiser,  Frederick,  276. 
Weiser,  Hanna,  278  ;  285. 
Weiser,  Jaebez,  278. 
Weiser,  Jacob  (2d),  275  277. 
Weiser,  Margaret,  277. 


Weiser,  Maria  Anna,  276. 
Weiser,  Peter,  277-8. 
Weiser,  Philip,  276,  293. 
Weiser,  Bro.  Theobald,  276,  293. 
Weiser,  Samuel,  278. 
Weiser,  Sister  (see  Flavia),  188. 
Weiss,  Rev.  J.  Michael,  13. 
Weyrauchs  Hug  el,   7;   19;   135; 

music  of,  136-143  ;  368. 
Whitefield,  Rev.,  13. 
Widman,  Michael,  427  ;  account  of 

treason,  427,  et  seq. 
Williams,  Lewis,  259  ;  John,  259. 
Witt,    Dr.    Christopher,   describes 

comet,  87,  88 ;  184,  337. 
VVohlfarth,  Michael,  212  ;  journeys 

to  Virginia,  332"335- 
Wood,  Col.  James,  347. 
IVunderschrifft,  164  ;  236. 
Wunderspiel     Paradisiches,     149 ; 

title,   140,  461. 
Wiister,  Johannes,  117  ;  339. 


Zodack,  Bro.,  269. 

Zaeller,  Amelia,  276. 

Zenobia,  hymns  by,    145,    188 ;  at 

Snow  Hill,  371. 
Zeusinger,  Godfrey,  454. 
Ziegler,  Michael,  244. 
Zeisiger,  J.  George,  454,  456. 
Zeisigerin,  Eva  Rebman,  457. 
Zinzendorf,  Count,  13,  69 ;  pamphlets 

against,  71. 
Zinn,  Gerhard,  400  ;  Heinrich,  337. 
Zion  convent  abandoned,  256 ;  taken 

for  hospital,  421. 
Zionitic  pillar,  228  ;  fac-simile,  229  ; 

brotherhood,  119, 252  ;  disbanded, 

256. 
Zionitischen  Stiffts,  238  ;  fac-simile, 

239- 
Zohar,  mention  of,  88. 


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